WmSMmm^^^ 


'lUilttfit'K"-'-- 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 


PRINCETON,  N.  J, 

Presented  by 


Estate  of  "Rev.  Geong'e  Gf.SmifK 


BV  4915  .A5  1844 
Alexander,  Archibald,  1772- 

1851. 
Thoughts  on  religious 


v^-^^-^-^^^^^' 


THOUGHTS 


ON 


RELIGIOUS  EXPERIENCE. 


BYTHE  ^^^./^QCU^^ 


Rev.  ARCHIBALD  ^ALEXANDER,  D.D., 

FORMERLY  PROFESSOR  OF   PASTORAL   AND   POLEMIC   THEOLOGY  IN   THE   PRINCETOK 
THEOLOGICAL  SEMINARY.  "    " 


PHILADELPHIA: 

PRESBYTERIAN  BOARD  OP  PUBLICATION, 
No.  1834  CHESTNUT  STREET. 


Entered  according  to  Act  of  Congress,  in  the  year  1844,  by 

A.  W.  MITCHELL,  M.D., 

in  the  Office  of  the  Clerk  of  the  District  Court  for  the  Eastern  District  of 
Pennsylvania. 


CONTENTS. 


CHAPTER.  I. 

PAdl 

Early  religious  impressions  —  Different  results — Classes  of 
persons  least  impressed  —  Examples  of  ineffectual  im- 
pressions     16 

CHAPTER  II. 

Piety  in  children — Comparatively  few  renewed  in  infancy 
and  childhood — Souls  awakened  in  different  ways — 
Legal  conviction  not  a  necessary  part  of  true  religion — 
Progress  of  conviction 32 

CHAPTER  III. 

The  new  birth  an  event  of  great  importance — ^The  evi- 
dences of  the  new  birth — Diversities  of  experience  in 
converts — Examples — Causes  of  diversity 53 

CHAPTER  IV. 

Causes  of  diversity  in  experience  continued — Effect  of  tem- 
perament— Melancholy  —  Advice  to  the  Mends  of  per- 
sons thus  affected — Illustrative  cases — Causes  of  melan- 
choly and  insanity 75 

3 


4  CONTENTS. 

CHAPTEE  V. 

PAGE 

Effect  of  sympathy  illustrated — Cautions  in  relation  to  this 
subject— A  singular  case  in  illustration Ill 

CHAPTER  VI. 

Erroneous  views  of  regeneration — The  correct  view — The 
operation  of  faith — Exercises  of  mind,  as  illustrated  in 
President  Edwards'  narrative — The  operations  of  faith 
still  further  explained. 127 

CHAPTEE  VII. 

Considerations  on  dreams,  visions,  etc. — Eemarkable  con- 
version of  a  blind  infidel  from  hearing  the  Bible  read...  167 

CHAPTEE  VIII. 

Religious  conversation — Stress  laid  by  some  on  the  know- 
ledge of  the  time  and  place  of  conversion — Eeligious 
experience  of  Halyburton 197 

CHAPTEE  IX. 

Christian  experience  of  E C . — Narrative  of  Sir 

Richard  Hill's  experience 221 

CHAPTER  X. 
Imperfect  sanctification — The  spiritual  warfare 260 

CHAPTER  XI. 

Narrative  of  G A S ,  an  Episcopal  clergyman 

— Narrative  of  a  young  officer  in  the  army 278 


CONTENTS.  h 

CHAPTER  Xn. 

PAQB 

The  spiritual  conflict — Satan's  temptations — Evil  thoughts 
— A  case  in  illustration 297 

CHAPTEE  XIII. 

Growth  in  grace — Signs  of  it — Practical  directions  how  to 
grow  in  grace — Hinderances 320 

CHAPTEE  XIV. 
Backsliding — The  backslider  restored 343 

CHAPTEE  XV. 

The  rich  man  and  the  poor — The  various  trials  of  believers.  360 

CHAPTEE  XVI. 
Deathbed  of  the  believer 377 

CHAPTEE  XVII. 
Deathbed  exercises  of  Andrew  Eivet 393 

CHAPTEE   XVIII. 

Deathbed  exercises  and  speeches  of  the  Eev.  Thomas 
Halyburton 419 

CHAPTEE  XIX. 

Dying  experiences  of  Mr.  John  Janeway,  the  Eev.  Edward 
Payson,  and  Eev.  Samuel  Finley,  D.D 436 

CHAPTEE  XX. 

Remarks  on  deathbed  exercises,  with  several  illustrative 
examples 457 


^  CONTENTS. 

CHAPTEE  XXI. 

PAGE 

Deathbed  exercbes  of  Mr.  Baxter  and  the  Eev.  Thomas 
Scott,  D.D 474 

CHAPTEE  XXII. 
Preparation  for  death — The  state  of  the  soul  after  death...  495 

Pbatbe  foe  One  who  Feels  that  He  is  Appboaching 
THE  Borders  op  Another  World 516 

Counsels  op  the  Aqed  to  the  Young 524 


PKEFAOE. 


There  are  two  kinds  of  religious  knowledge,  which, 
though  intimately  connected  as  cause  and  effect,  may 
nevertheless  be  distinguished.  These  are— the  knowledge 
of  the  truth  as  it  is  revealed  in  the  Holy  Scriptures,  and 
the  impression  which  that  truth  makes  on  the  human  mind 
when  rightly  apprehended.  The  first  may  be  compared  to 
the  inscription  or  image  on  a  seal;  the  other  to  the  im- 
pression made  by  the  seal  on  the  wax.  When  that  im- 
pression is  clearly  and  distinctly  made,  we  can  understand, 
by  contemplating  it,  the  true  inscription  on  the  seal  more 
satisfactorily  than  by  a  direct  view  of  the  seal  itself.  Thus 
it  is  found  that  nothing  tends  more  to  confirm  and  elucidate 
the  truths  contained  in  the  Word  than  an  inward  experience 
of  their  efficacy  on  the  heart.  It  cannot,  therefore,  be  unin- 
teresting to  the  Christian  to  have  these  effects,  as  they  con- 
sist in  the  various  views  and  affections  of  the  mind,  traced 
out  and  exhibited  in  their  connection  with  the  truth  and  in 
their  relation  to  each  other.  There  is,  however,  one  mani- 
fest disadvantage  under  which  we  must  labour  in  acquiring 
this  kind  of  knowledge,  whether  by  our  own  experience  or 
that  of  others ;  which  is,  that  we  are  obliged  to  follow  a 
fallible  guide ;  and  the  pathway  to  this  knowledge  is  very 


7 


8  PREFACE. 

intricate  and  the  light  which  shines  ui.on  it  often  obscure. 
All  investigations  of  the  exercises  of  the  human  mind  are 
attended  with  difficulty  ;  and  never  more  so  than  when  we 
•  attempt  to  ascertain  the  religious  or  spiritual  state  of  our 
hearts.  If,  indeed,  the  impression  of  the  truth  were  per- 
fect, there  would  exist  little  or  no  difficulty ;  but  when  it  is 
a  mere  outline  and  the  lineaments  obscure,  it  becomes  ex- 
tremely difficult  to  determine  whether  it  be  the  genuine 
impress  of  the  truth ;  especially  as  in  this  case  there  will 
be  much  darkness  and  confusion  in  the  mind,  and  much 
that  is  of  a  nature  directly  opposite  to  the  effects  of  the 
engrafted  Word.  There  is,  moreover,  so  great  a  variety  in 
the  constitution  of  human  minds,  so  much  diversity  in  the 
strength  of  the  natural  passions,  and  so  wide  a  difference  in 
the  temperament  of  Christians,  and  so  many  different  de- 
grees of  piety,  that  the  study  of  this  department  of  religious 
truth  is  exceedingly  difficult.  In  many  cases  the  most  expe- 
rienced and  skilful  casuist  will  feel  himself  at  a  loss  or  may 
utterly  mistake  in  regard  to  the  true  nature  of  a  case  sub- 
mitted to  his  consideration.  The  complete  knowledge  of 
the  deceitful  heart  of  man  is  a  prerogative  of  the  omnis- 
cient God.  "I  the  Lord  search  the  hearts  and  try  the 
reins  of  the  children  of  men."  But  we  are  not  on  this 
account  forbidden  to  search  into  this  subject.  So  far  is 
this  from  being  true,  that  we  are  repeatedly  exhorted  to 
examine  ourselves  in  relation  to  this  very  point ;  and  Paul 
expresses  astonishment  that  the  Corinthian  Christians 
should  have  made  so  little  progress  in  self-knowledge. 
"Examine  yourselves,"  says  he,  "  whether  you  be  in  the 
faith  ;   prove  your  own  selves.     Know  ye  not  that  Jesus 


PREFACE.  9 

Christ  is  in  you,  except  ye  be  reprobates?"  In  judging  of 
religious  experience,  it  is  all  important  to  keep  steadily  in 
view  the  system  of  divine  truth  contained  in  the  Holy 
Scriptures ;  otherwise  our  experience,  as  is  too  often  the 
case,  will  degenerate  into  enthusiasm.  Many  ardent  pro- 
fessors seem  too  readily  to  take  it  for  granted  that  all  re- 
ligious feelings  must  be  good.  They  therefore  take  no  care 
to  discriminate  between  the  genuine  and  the  spurious,  the 
pure  gold  and  the  tinsel.  Their  only  concern  is  about  the 
ardour  of  their  feelings ;  not  considering  that  if  they  are 
spurious,  the  more  intense  they  are  the  further  will  they 
lead  them  astray.  In  our  day,  there  is  nothing  more 
necessary  than  to  distinguish  carefully  between  true  and 
false  experiences  in  religion — to  "try  the  spirits,  whether 
they  are  of  God."  And  in  making  this  discrimination 
there  is  no  other  test  but  the  infallible  word  of  God ;  let 
every  thought,  motive,  impulse  and  emotion  be  brought  to 
this  touchstone.  "To  the  law  and  to  the  testimony;  if 
they  speak  not  according  to  this  word,  it  is  because  there  is 
no  light  in  them." 

If  genuine  religious  experience  is  nothing  but  the  im- 
pression of  divine  truth  on  the  mind  by  the  energy  of  the 
Holy  Spirit,  then  it  is  evident  that  a  knowledge  of  the 
truth  is  essential  to  genuine  piety.  Error  never  can,  under 
any  circumstances,  produce  the  effects  of  truth.  This  is 
now  generally  acknowledged  ;  but  it  is  not  so  clearly  under- 
stood by  all  that  any  defect  in  our  knowledge  of  the  truth 
must,  just  so  far  as  the  error  extends,  mar  the  symmetry 
of  the  impression  produced.  The  error,  in  this  case,  is  of 
course  not  supposed  to  relate  to  fundamental  truths,  for 


10  PREFACE. 

then  there  can  be  no  genuine  piety ;  but  where  a  true  im- 
pression is  made,  it  may  be  rendered  v  ery  defective  for  want 
a  complete  knowledge  of  the  whole  system  of  revealed 
truth,  or  its  beauty  marred  by  the  existence  of  some  errors 
mingled  with  the  truth,  which  may  be  well  illustrated  by 
returning  again  to  the  seal.    Suppose  that  some  part  of  the 
image  inscribed  on  it  has  been  defaced  or  that  some  of  the 
letters  have  been  obliterated ;  it  is  evident  that  when  the 
impression  is  made  on  the  wax  there  will  be  a  correspond- 
ing deficiency  or  deformity,  although  in  the  main  the  im- 
press may  be  correct.    There  is  reason  to  believe,  therefore, 
that  all  ignorance  of  revealed  truth,  or  error  respecting  it, 
must  be  attended  with  a  corresponding  defect  in  the  re- 
ligious exercises  of  the  person.     This  consideration  teaches 
us  the  importance  of  truth  and  the  duty  of  increasing  daily 
in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ. 
This  is  the  true  and  only  method  of  growing  in  grace. 
There  may  be  much  correct  theoretical  knowledge,  I  admit, 
where  there  is  no  impression  corresponding  with  it  on  the 
heart ;  but  still,  all  good  impressions  on  the  heart  are  from 
the  truth,  and  from  the  truth  alone.     Hence  we  find  that 
those  denominations  of  Christians  which  receive  the  system 
of  evangelical  truth  only  in  part  have  a  defective  experience, 
and  their  Christian  character,  as  a  body,  is  so  far  defective ; 
and  even  where  true  piety  exists  we  often  find  a  sad  mix- 
ture of  enthusiasm,  self-righteousness  or  superstition.    And 
even  where  the  theory  of  doctrinal  truth  is  complete,  yet  if 
there  be  an  error  respecting  the  terms  of  Christian  com- 
munion, by  narrowing  the  entrance  into  Christ's  fold  to  a 
degree  which  his  word  does  not  authorize,  this  single  error, 


PREFACE.  11 

whatever  professions  may  be  made  to  the  contrarj  with  the 
lips,  always  generates  a  narrow  spirit  of  bigotry,  which 
greatly  obstructs  the  free  exercise  of  that  brotherly  love 
which  Christ  made  the  badge  of  discipleship. 

If  these  things  be  so,  then  let  all  Christians  use  unceas- 
ing diligence  in  acquiring  a  correct  knowledge  of  the  truth 
as  it  is  in  Jesus,  and  let  them  pray  without  ceasing  for  the 
influence  of  the  Holy  Spirit  to  render  the  truth  effectual  in 
the  sanctification  of  the  whole  man — soul,  body  and  spirit. 
"Sanctity  them  through  thy  truth,  thy  word  is 
TRUTH,"  was  a  prayer  offered  up  by  Christ  in  behalf  of 
all  whom  the  Father  had  given  him. 


ADYERTISEMEE^T. 


The    following  thoughts  on  religious  experience  were, 
for  the  most  part,  published  in  successive  numbers  in  the 
"Watchman  of  the  South,"  and  thence  transferred  to  sev- 
eral other  papers  belonging  to  different  denominations  ;  so 
that  they  have  been  pretty  widely  circulated  through  the 
religious  community.     They  were  commenced  without  any 
view  to  their  being  collected  into  a  volume,  and,  indeed, 
without  any  plan  or  purpose  in  regard  to  the  extent  to 
which  the  subject  would  be  pursued.     They  were  generally 
written  hastily,  in  such  fragments  of  time  as  could  be 
spared  from  the  daily  duties  of  an  arduous  profession,  and 
in  a  state  of  health  far  from  being  perfect.     This  is  the 
only  apology  which  the  author  has  to  offer  for  the  imper- 
fections which   will  doubtless  be  found  in  them.      For 
although  he  has  cursorily  revised  them  since  the  call  was 
made  for  their  republication  in  this  form,  yet  he  has  made 
no  alteration  of  any  consequence.     He  is  thankful  to  God 
that  they  have  been  made  useful  to  a  single  soul ;  and  that 
they  may  be  rendered  still  more  so  is  his  humble  prayer. 
He  would,   however,  inform  the  reader  that  one-third  or 
one-fourth  of  this  volume,  principally  the  latter  part,  has 
never  before  been  published. 


13 


Religious  Experience. 


CHAPTER  I. 


Early  religious  impressions  —  Different  results  —  Classes  of 
persons  least  impressed— Examples  of  ineffectual  impres- 
sions. 
THERE  is  no  necessity  for  any  other  proof  of 
native  depravity  than  the  aversion  which 
children  early  manifest  to  religious  instruction  and 
to  spiritual  exercises.  From  this  cause  it  proceeds 
that  many  children  who  have  the  opportunity  of 
a  good  religious  education  learn  scarcely  anything 
of  the  most  important  truths  of  Christianity.  If 
they  are  compelled  to  commit  the  catechism  to 
memory,  they  are  wont  to  do  this  without  ever 
thinking  of  the  doctrines  contained  in  the  words 
which  they  recite;  so  that  when  the  attention  is 
at  any  time  awakened  to  the  subject  of  religion  as 
a  personal  concern,  they  feel  themselves  to  be  com- 
pletely ignorant  of  the  system  of  divine  truth 
taught  in  the  Bible.     Yet  even  to  these  the  truths 

15 


16  THOUGHTS  ON 

committed  to  memory  are  now  of  great  utility. 
They  are  like  a  treasure  which  has  been  hidden, 
but  is  now  discovered.  Of  two  persons  under 
conviction  of  sin,  one  of  whom  has  had  sound 
religious  instruction,  and  the  other  none,  the  for- 
mer will  have  an  unspeakable  advantage  over  the 
latter  in  many  respects. 

Many  children,  and  especially  those  who  have 
pious  parents  who  speak  to  them  of  the  import- 
ance of  salvation,  are  the  subjects  of  occasional 
religious  impressions  of  different  kinds.  Some- 
times they  are  alarmed  by  hearing  an  awakening 
sermon,  or  by  the  sudden  death  of  a  companion 
of  their  own  age ;  or,  again,  they  are  tenderly 
affected,  even  to  tears,  from  a  consideration  of  the 
goodness  and  forbearance  of  God,  or  from  a  repre- 
sentation of  the  love  and  sufferings  of  Christ. 
There  are  also  seasons  of  transporting  joy  which 
some  experience,  especially  after  being  tenderly 
affected  with  a  sense  of  ingratitude  to  God  for  his 
wonderful  goodness  in  sparing  them  and  bestowing 
so  many  blessings  upon  them.  These  transient 
emotions  of  joy  cannot  always  be  easily  accounted 
for,  but  they  are  commonly  preceded  or  accom- 
panied by  a  hope  or  persuasion  that  God  is  recon- 
ciled  and   will   receive   them.     In  some   cases  it 


RELIGIOUS   EXPERIENCE.  17 

would  be  thought  that  these  juvenile  exercises 
were  indications  of  a  change  of  heart,  did  they  not 
pass  away  like  the  morning  cloud  or  early  dew,  so 
as  even  to  be  obliterated  from  the  mind  which 
experienced  them.  Some  undertake  to  account  for 
these  religious  impressions  merely  from  the  sus- 
ceptible principle  of  human  nature,  in  connection 
with  the  external  instructions  of  the  Word  and 
some  striking  dispensations  of  Providence ;  but  the 
cause  assigned  is  not  adequate,  because  the  same 
circumstances  often  exist  when  no  such  effects 
follow.  Others  ascribe  them  to  the  evil  spirit, 
who  is  ever  seeking  to  deceive  and  delude  unwary 
souls,  by  inspiring  them  with  a  false  persuasion 
of  their  good  estate  while  they  are  in  the  gall  of 
bitterness  and  bonds  of  iniquity.  While  I  would 
not  deny  that  Satan  may  take  advantage  of  these 
transient  exercises  to  induce  a  false  hope,  I  (tannot 
be  persuaded  that  he  produces  these  impressions; 
for  often  persons  before  experiencing  them  were 
as  careless  and  stupid  as  he  could  wish  them  to  be, 
and  because  the  tendency  of  these  impressions 
is  salutary.  The  youth  thus  affected  becomes 
more  tender  in  conscience,  forsakes  known  sin 
before  indulged,  has  recourse  to  prayer,  and  feels 
strong  desires  after  eternal  happiness.      These  are 


18  THOUGHTS   UN 

not  what  Satan  would  effect,  if  he  could,  unless 
we  could  suppose  that  he  was  operatinj^  against 
himself,  which  our  Saviour  has  taught  us  to  be 
impossible.  I  am  of  opinion,  therefore,  that  these 
transient  impressions  should  be  ascribed  to  the 
common  operations  of  the  Spirit  of  God,  and  may 
have  some  inexplicable  connection  with  the  future 
conversion  and  salvation  of  the  person.  There  is 
a  common  practical  error  in  the  minds  of  many 
Christians  in  regard  to  this  matter.  They  seem 
to  think  that  nothing  has  any  relation  to  the  con- 
version of  the  sinner  but  that  which  immediately 
preceded  this  event ;  and  the  Christian  is  ready  to 
say,  I  was  awakened  under  such  a  sermon,  and 
never  had  rest  until  I  found  it  in  Christ ;  making 
nothing  of  all  previous  instructions  and  impres- 
sions. So,  when  a  revival  occurs  under  the  awak- 
ening discourses  of  some  evangelist,  people  are 
ready  to  think  that  he  only  is  the  successful 
preacher  whose  labours  God  owns  and  blesses ; 
whereas  he  does  but  bring  forward  to  maturity 
feelings  and  convictions  which  have  been  long 
secretly  forming  and  growing  within  the  soul,  but 
so  imperceptibly  that  the  person  himself  was  little 
sensible  of  any  change.  It  may  be  justly  and 
scrip^urally  compared    to   a   growing   crop :    after 


RELIGIOUS  EXPERIENVE.  19 

the  seed  is  sown  it  vegetates,  we  know  not  how, 
and  then  it  receives  daily  the  sun's  influence  and 
from  time  to  time  refreshing  showers ;  but  about 
the  time  of  earing,  after  a  long  drought,  there 
comes  a  plentiful  shower,  by  means  of  which 
nutriment  is  afforded  for  the  formation  of  the  full 
corn  in  the  ear.  No  one  will  dispute  the  import- 
ance and  efficacy  of  this  last  shower  in  maturing 
the  grain,  but  had  there  been  no  cultivation  and 
no  showers  long  before,  this  had  never  produced 
any  effect. 

Whether  those  who  are  never  converted  are  the 
subjects  of  these  religious  impressions,  as  well  as 
those  who  are  afterward  brought  to  faith  in  Christ, 
is  a  question  not  easily  answered.  That  they  ex- 
perience dreadful  alarms  and  pungent  convictions 
at  times,  and  also  tender  drawings,  cannot  be 
doubted ;  but  whether  those  "  chosen  in  Christ " 
are  not,  in  their  natural  state,  subject  to  impressions 
which  others  never  experience,  must  remain  unde- 
termined, since  we  know  so  little  of  the  real  state 
of  the  hearts  of  most  men ;  but  as  there  is,  un- 
doubtedly, a  special  providence  exercised  by  Christ 
over  those  sheep  not  yet  called  into  the  fold,  I  can- 
not but  think  it  probable  that  they  are  often  in- 
fluenced by  the  Holy  Spirit  in  a  peculiar  manner 


20  THOUGHTS  ON 

to  guard  thein  against  fatal  errors  and  destructive 
habits,  and  to  prepare  them  by  degrees  to  rticeive 
the  truth. 

We  know  very  little,  however,  of  what  is  pass- 
ing in  the  minds  of  thousands  around  us.  The 
zealous  preacher  often  concludes  and  laments  that 
there  is  no  impression  on  the  minds  of  his  hearers, 
when,  if  the  covering  of  the  human  heart  could  be 
withdrawn,  he  would  be  astonished  and  confounded 
at  the  variety  and  depth  of  the  feelings  experienced. 
Those  impressions  which  manifest  themselves  by  a 
flow  of  tears  are  not  the  deepest,  but  often  very 
superficial ;  while  the  most  awful  distresses  of  the 
soul  are  entirely  concealed  by  a  kind  of  hypocrisy, 
which  men  early  learn  to  practice  to  hide  their 
feelings  of  a  religious  kind  from  their  fellow-crea- 
tures. A  man  may  be  so  much  in  despair  as  to  be 
meditating  suicide  when  his  nearest  friends  know 
nothing  of  it.  The  attempt  at  immediate  effect, 
and  the  expectation  of  it,  is  one  of  the  errors  of 
the  present  times ;  indeed,  it  is  the  very  watch- 
word of  a  certain  party.  But  let  us  not  be  mis- 
understood ;  we  do  not  mean  to  say  that  all  men 
are  not  under  indispensable  obligations  immediately 
to  obey  all  the  commands  of  God.  Concerning 
this  there  can  be  no  diflFerence  of  opinion.     But 


RELIGIOUS  EXPERIENCE.  21 

the  persons  to  whom  we  refer  seem  to  think  that 
nothing  is  done  toward  the  salvation  of  men  but 
at  the  moment  of  their  conversion,  and  that  every 
good  effect  must  be  at  once  manifest.  Perhaps 
some  one  may  infer  that  we  believe  in  a  gradual 
regeneration,  and  that  special  grace  differs  from 
common  only  in  degree;  but  such  an  inference 
would  be  utterly  false,  for  there  can  be  no  medium 
between  life  and  death.  But  we  do  profess  to  be- 
lieve and  maintain  that  there  is  a  gradual  prepara- 
tion by  common  grace  for  regeneration,  which  may 
be  going  on  from  childhood  to  mature  age;  and 
we  believe  that  as  no  mortal  can  tell  the  precise 
moment  when  the  soul  is  vivified,  and  as  the  prin- 
ciple of  spiritual  life  in  its  commencement  is  often 
very  feeble,  so  it  is  an  undoubted  truth  that  the 
development  of  the  new  life  in  the  soul  may  be, 
and  often  is,  very  slow ;  and  not  unfrequently  that 
which  is  called  conversion  is  nothing  else  but  a 
more  sensible  and  vigorous  exercise  of  a  principle 
which  has  long  existed,  just  as  the  seed  under 
ground  may  have  life,  and  may  be  struggling  to 
come  forth  to  open  day ;  but  it  may  meet  with 
various  obstructions  and  unfavourable  circum- 
stances which  retard  its  growth.  At  length,  how- 
ever, it  makes  its  way  through  the  earth,  and  ex- 


22  THOUGHTS  ON 

pands  its  leaves  to  the  light  and  the  air,  and  begins 
to  drink  in  from  every  source  that  nutriment  which 
it  needs.  No  one  supposes,  however,  that  the  mo- 
ment of  its  appearing  above  ground  is  the  com- 
mencement of  its  life ;  but  this  mistake  is  often 
made  in  the  analogous  case  of  the  regeneration  of 
the  soul.  The  first  clear  and  lively  exercise  of 
faith  and  repentance  is  made  the  date  of  the  origin 
of  spiritual  life,  whereas  it  existed  in  a  feeble  state 
and  put  forth  obscure  acts  long  before.  I  find, 
however,  that  I  am  anticipating  a  discussion  in- 
tended for  another  part  of  this  work. 

At  present,  I  wish  only  to  remark  further  that 
what  has  been  said  about  early  impressions  and 
juvenile  exercises  of  religion  is  not  applicable 
to  all. 

There  are,  alas !  many  who  seem  to  remain  un- 
moved amidst  all  the  light  and  means  by  which 
most  are  surrounded  in  this  land ;  and  these,  too, 
are  often  found  in  the  families  of  the  pious,  and 
do  actually  pass  through  more  than  one  revival 
without  partaking  of  any  unusual  influence  or 
experiencing  any  strong  religious  feeling.  Esau 
had  a  title  to  the  birth-right,  and  yet  he  so  de- 
spised this  peculiar  blessing  that  he  actually  sold 
it  for  "  a  mess  of  pol  tage."     Abraham,  too,  had 


RELIGIOUS  EXPERIENCE.  23 

his  Ishmael,  and  Jacob  a  troop  of  ungodly  chil- 
dren. Eli's  sous  were  wicked  in  the  extreme,  and 
Samuel's  came  not  up  to  what  was  expected  from 
the  children  of  such  a  father.  Among  all  David's 
children  we  read  of  none  who  feared  God  but  Sol- 
omon. Those,  however,  who  become  extremely 
wicked  have  often  resisted  the  strivings  of  the 
Spirit,  and  not  unfrequently  tlie  most  impious 
blasphemers  and  atheists  have  once  been  much 
under  the  injfluence  of  religious  light  and  feeling, 
but,  quenching  the  Spirit,  have  been  given  up  to 
"  believe  a  lie,"  and  "  to  work  all  uncleanness  with 
greediness." 

We  have  said  that  there  are  some  persons  who 
grow  up  to  manhood  without  experiencing  any 
religious  impressions,  except  mere  momentary 
thoughts  of  death  and  judgment;  and  these  may 
be  persons  of  a  very  amiable  disposition  and  moral 
deportment,  and  these  very  qualities  may  be,  in 
part,  the  reason  of  their  carelessness.  They  com- 
mit no  gross  sinB  the  remembrance  of  which 
wounds  the  conscience.  Being  of  a  calm  and  con- 
tented temper  and  fond  of  taking  their  ease,  they 
shun  religious  reflection,  and  turn  away  their 
thoughts  from  the  truth  when  it  is  presented  to 
then)   from  the  pulpit.     Some  persons  f)f  this  de- 


24  THOUGHTS  ON 

scription  have  been  awakened  and  converted  at 
mature  age,  and  have  then  confessed  that  they 
lived  as  much  without  God  as  atheists,  and  seldom, 
if  ever,  extended  their  thoughts  to  futurity.  Of 
course  they  utterly  neglected  secret  prayer,  and 
lived  in  the  midst  of  gospel  light  without  being 
in  the  least  affected  by  it. 

There  is,  moreover,  another  class  who  seem 
never  to  feel  the  force  of  religious  truth.  They 
are  such  as  spend  their  whole  waking  hours  in  the 
giddy  whirl  of  amusement  or. company.  Full  of 
health  and  spirits,  and  sanguine  in  their  hopes  of 
enjoyment  from  the  world,  they  put  away  serious 
reflection  as  the  very  bane  of  pleasure.  The  very 
name  of  religion  is  hateful  to  them  :  and  all  they 
ask  of  religious  people  is  to  let  them  alone,  that 
they  may  seize  the  pleasures  of  life  while  within 
their  reach.  If  we  may  judge  from  appearances, 
this  class  is  very  large.  We  find  them  the  ma- 
jority in  many  places  of  fashionable  resort — the 
theatre,  the  ball-room — and  the  very  streets  are 
full  of  such.  They  flutter  gayly  along  and  keep 
each  other  in  countenance,  while  they  are  strangers 
to  all  grave  reflection,  even  in  regard  to  the  sober 
concerns  of  this  life.  If  a  pious  friend  ever  gets 
the  o})portunity   of  addressing  a   word  of  serious 


RELIGIOUS  EXPERIENCE.  25 

advice  to  thetn,  their  politeness  may  prevent  them 
from  l^ehaving  rudely,  but  no  sooner  is  his  back 
turned  than  they  laugh  him  to  scorn,  and  hate  and 
despise  him  for  his  pains.  They  habituate  them- 
selves to  think  that  religion  is  an  awkward,  un- 
seemly thing,  and  wonder  how  any  person  of  sense 
can  bear  to  attend  to  it.  Very  often  this  high 
reverie  of  pleasure  is  short :  in  such  a  world  as 
this  events  are  apt  to  occur  which  dash  the  cup 
of  sensual  delights  while  it  is  at  the  lips.  Death 
will  occasionally  intrude  even  upon  this  gay  circle, 
and  put  a  speedy  end  to  their  unreasonable  mer- 
riment. Oh  how  sad  is  the  spectacle,  to  see  one  of 
the  votaries  of  fashion  suddenly  cut  down  and 
carried  to  the  grave !  When  mortal  sickness 
seizes  such  persons,  they  are  very  apt  to  be  de- 
lirious, if  not  with  fever,  yet  with  fright;  and 
their  officicjus  but  cruel  friends  make  it  their  chief 
study  to  bar  out  every  idea  of  religion,  and  to 
flatter  the  poor,  dying  creature  with  the  hope  of 
recovery  until  death  has  actually  seized  his  prey. 
Such  an  event  produces  a  shock  in  the  feelings  of 
survivors  of  the  same  class  ;  but  such  is  the  buoy- 
ancy of  their  feelings,  and  their  forgetfulness  of 
mournful  events,  that  they  are  soon  seen  dancing 
along   their   slip])er^    path    with   as    much    insane 


26  THOUGHTS  ON 

thoughtlessness  as  before.  Nothing  which  evei 
occurs  tends  so  much  to  disturb  the  career  of  this 
multitude  as  when  one  of  their  number  is  con- 
verted unto  God.  At  first  they  are  astounded,  and 
for  a  moment  pause,  but  they  soon  learn  to  ascribe 
the  change  to  some  natural  cause,  or  to  some 
strange  capriciousness  of  temper  or  disappointment 
in  earthly  hopes.  Very  soon  you  will  see  them  as 
much  estranged  from  such  a  one,  although  before 
an  intimate  friend,  as  if  he  had  never  been  of  the 
number  of  their  acquaintances.  Often  his  nearest 
relatives  are  ashamed  of  him,  and  as  much  as  pos- 
sible shun  his  company.  How  absurd,  then,  is  it 
for  any  to  pretend  that  men  naturally  love  God, 
and  only  need  to  know  his  character  to  revere  it! 
If  there  be  a  truth  established  beyond  all  reason- 
able question  by  uniform  experience,  it  is  that 
lovers  of  pleasure  are  the  enemies  of  God. 

The  class  of  speculating,  money-making,  busi- 
ness-doing men  js  probably  as  numerous,  and, 
though  more  sober  in  their  thoughts,  yet  as  far 
from  God  and  as  destitute  of  religion  as  those 
already  described;  but  as  we  find  these  not  com- 
monly among  the  youth,  but  middle-aged,  we  shall 
not  attempt  to  delineate  their  character  or  describe 
their  feelings.     I  must  return  to  the  consideration 


RELIGIOUS  EXPERIENCE.  27 

of  early  religious  impressions  which  do  not  termi- 
nate in  a  sound  conversion  to  God.  Some  five-and- 
forty  years  ago,  I  was  frequently  in  a  family  where 
the  parents,  though  respecters  of  religion,  were 
not  professors.  They  had  a  sweet,  amiable  little 
daughter,  eight  or  ten  years  of  age,  who  had  all 
the  appearance  of  eminent  piety.  She  loved  the 
Bible,  loved  preaching  and  religious  people,  was 
uniform  and  constant  in  retiring  for  devotional  ex- 
ercises, and  spoke  freely,  when  asked,  of  the  feel- 
ings of  her  own  mind.  I  think  I  never  had  less 
doubt  of  any  one's  piety  than  of  this  little  girl's. 
There  was  no  forwardness  nor  pertness,  noi  any 
assumption  of  sanctimonious  airs.  All  was  sim- 
plicity, modesty  and  consistency.  She  was  grave, 
but  not  demure ;  solemn  and  tender  in  her  feelings, 
without  aflPectation.  She  applied  for  admission  to 
the  communion — and  who  dare  refuse  entrance  into 
the  fold  to  such  a  dear  lamb  ?  Here  my  personal 
acquaintance  ends.  But  years  afterward,  upon 
inquiry,  I  found  that  when  she  grew  up  to  wo- 
manhood she  became  gay  and  careless,  and  entirely 
relinquished  her  religious  profession.  My  Meth- 
odist neighbour,  I  know,  if  he  had  the  chance  to 
whisper  in  my  ear,  would  say,  "  I  have  no  diffi- 
culty in  accounting  for  this  case ;  she  was  a  child 


28  THOUGHTS  ON 

of  God,  but  fell  from  grace."  But  I  have  nevei 
been  able  to  adopt  this  method  of  explaining  such 
phenomena.  There  are  few  truths  of  which  I  have 
a  more  unwavering  conviction  than  that  the  sheep 
of  Christ,  for  whom  he  laid  down  his  life,  shall 
never  perish.  I  do  believe,  however,  that  grace 
may  for  a  season  sink  so  low  in  the  heart  into  which 
it  has  entered,  and  be  so  overborne  and  buried  up, 
that  none  but  God  can  perceive  its  existence.  Now 
that  may  have  been  the  fact  in  regard  to  this  dear 
I'hild,  for  her  later  history  is  unknown  to  me.  She 
may,  for  aught  I  know,  be  still  alive,  and  be  now 
a  living,  consistent  member  of  Christ's  Church, 
and  may  possibly  peruse  these  lines,  though  if  she 
should  she  may  not  recognize  her  own  early  fea- 
tures, taken  down  from  memory  after  the  lapse  of 
so  many  years.  But  the  picture  is  not  of  one  per- 
son only,  but  of  many,  differing  only  in  trivial 
circumstances.* 

I  retain  a  distinct  recollection  of  another  case  of 
a  still  earlier  date,  and  where  the  history  is  more 
complete.     An  obscure  youth,  the  son  of  religious 

*  Since  the  above  was  published,  an  aged  friend,  who  recog- 
nized the  person  spoken  of,  informed  me  that  this  lady,  after 
some  time  spent  in  gayety,  resumed  her  profession  of  religion, 
and  until  her  decease  exhibited  good  evidence  of  genuine 
piety.  ^ 


RELIGIOUS  EXPERIENCE.  29 

parents^  in  a  time  of  awakening  seemed  to  have 
his  attention  drawn  to  the  concerns  of  his  soul,  so 
that  he  seriously  and  diligently  attended  on  all 
religious  meetings.  He  had  the  appearance  of 
deep  humility;  and  though  free  to  speak  when 
interrogated,  was  in  no  respect  forward  or  self- 
sufficient.  Indeed,  he  was  scarcely  known  or 
noticed  by  the  religious  people  who  were  in  the 
habit  of  attending  prayer-meetings.  It  happened 
that  on  an  inclement  evening  very  few  were  pres- 
ent, and  none  of  those  who  were  accustomed  to 
take  a  part  in  leading  the  devotional  exercises. 
The  person  at  whose  house  the  meeting  was  held, 
not  wishing  to  dismiss  the  few  who  were  present 
with  a  single  prayer,  asked  this  youth  if  he  would 
not  attempt  to  make  a  prayer.  He  readily  assented, 
and  performed  this  service  with  so  much  fervency, 
fluency  and  propriety  of  expression  that  all  who 
heard  it  were  astonished.  From  this  time  he  was 
called  upon  more  frequently  than  any  other,  and 
often  in  the  public  congregation,  for  some  people 
preferred  his  prayers  to  any  sermons ;  and  I  must 
say  that  I  never  heard  any  one  pray  who  seemed 
to  me  to  have  such  a  gift  of  prayer.  The  most 
appropriate  passages  of  Scripture  seemed  to  come 
to  him  in   rapid  succession  as   if   by  inspiration. 


30  THOUGHTS  ON 

Now  the  common  cry  was,  that  he  ought  to  be 
taken  from  the  trade  which  he  was  learning — 
for  he  was  an  apprentice — and  be  put  to  study. 
The  thing  demanded  by  so  many  was  not  difficult 
to  accomplish.  He  began  a  regular  course  of  aca- 
demical studies,  and  his  progress,  though  not 
extraordinary,  was  respectable.  But,  alas!  how 
weak  is  man !  how  deceitful  is  the  heart !  This 
young  man  soon  began  to  exhibit  evidence  too  plain 
that  conceit  and  self-confidence  were  taking  root 
and  growing  very  rapidly.  He  became  impatient 
of  opposition,  arrogant  toward  his  superiors  and 
unwilling  to  yield  to  reproof  administered  in  the 
most  paternal  spirit.  When  the  time  came  to  enter 
upon  trials  for  the  ministry,  the  Presbytery  to 
which  he  applied  refused  to  receive  him  under 
their  care.  But  this  solemn  rebufij  instead  of 
humbling  him,  only  provoked  his  indignation,  and, 
as  if  in  despite  of  them,  he  turned  at  once  to  the 
study  of  another  profession,  in  which  he  might 
have  succeeded  had  he  remained  moral  and  tem- 
perate in  his  habits ;  but,  falling  into  bad  company, 
he  became  dissipated,  and  soon  came,  without  any 
known  reformation,  to  a  premature  end.  Now 
suppose  this  man  had  been  permitted  to  enter  the 
ministry — the  probability  is,  that  though  his  un- 


RELIGIOUS  EXPERIENCE. 


31 


christian  temper  would  have  done  much  evil,  yet 
he  would  have  continued  in  the  sacred  office  to  his 
dying  day.  "  Let  him  that  thinketh  lie  standeth  take 
heed  lest  he  fall." 


CHAPTER  II. 

Piety  in  childien — Comparatively  few  renewed  in  infancy  and 
childhood — Souls  awakened  in  different  ways^ — Legal  convic- 
tion not  a  necessary  part  of  true  religion — Progress  of  con- 
viction. 

TT  is  an  interesting  question  whether  now  there 
are  any  persons  sanctified  from  the  womb.  If 
the  communication  of  grace  ever  took  place  at  so 
early  a  period  of  human  existence,  there  is  no  rea- 
son why  it  should  not  now  sometimes  occur.  God 
says  to  Jeremiah,  "  Before  I  formed  thee  in  the 
belly,  I  knew  thee,  and  before  chou  camest  forth 
out  of  the  womb,  I  sanctified  thee."  And  of  John 
the  Baptist,  Gabriel  said  to  Zacharias  his  father, 
"  And  he  shall  be  filled  with  the  Holy  Ghost,  even 
from  his  mother's  womb."  The  prophet  Samuel 
also  seems  to  have  feared  the  Lord  from  his  earliest 
childhood.  In  later  times,  cases  have  often  occurred 
in  which  eminently  pious  persons  could  not  re- 
member the  time  when  they  did  not  love  the  Sa- 
viour and  experience  godly  sorrow  for  their  sins ; 

and,  as  we  believe  that  infants  may  be  the  subjects 
'32 


ON  RELIGIOUS  EXPERIENCE.  33 

of  regeneration,  and  cannot  be  saved  without  it, 
why  may  it  not  be  the  fact  that  some  who  are  re- 
generated live  to  mature  age?  I  know,  indeed, 
that  many  conceive  that  infants  are  naturally  free 
from  moral  pollution,  and  of  course  need  no  re- 
generation ;  but  this  opinion  is  diametrically  oppo- 
site to  the  doctrine  of  Scripture,  and  inconsistent 
with  the  acknowledged  fact  that  as  soon  as  they 
are  capable  of  moral  action  all  do  go  astray  and 
sin  against  God.  If  children  were  not  depraved, 
they  would  be  naturally  inclined  to  love  God  and 
delight  in  his  holy  law,  but  the  reverse  is  true. 
Perhaps  one  reason  why  so  few  are  regenerated  at 
this  early  age  is,  lest  some  should  adopt  the  opinion 
that  grace  came  by  nature  or  that  man  was  not 
corrupt  from  his  birth.  Some  have  opposed  the 
idea  that  any  are  sanctified  from  their  birth,  for 
fear  that  mere  moralists  and  those  relio-iouslv  edu- 
ca ted  should  indulge  the  hope  that  they  were  born 
of  God,  although  they  have  exj)erienced  no  par- 
ti(nilar  change  in  any  part  of  their  lives  as  far  back 
as  memory  reaches.  But,  allowing  that  some  may 
improperly  make  this  use  of  the  doctrine,  it  only 
proves  that  a  sound  doctrine  may  be  abused.  All 
the  doctrines  of  grace  have  been  thus  abused,  and 
will  be  as  long  as  "  the  heart  is  deceitful  above  all 

3 


34  THOUGHTS   ON 

tilings."  There  is,  however,  no  ground  for  those 
who  are  still  impenitent  to  comfort  themselves 
with  the  notion  that  they  were  regenerated  in  early 
infancy ;  for  piety  in  a  child  will  be  as  manifest  as 
in  an  adult  as  soon  as  such  a  child  comes  to  the 
exercise  of  reason ;  and  in  some  respects  more  so, 
because  there  are  so  few  young  children  who  are 
pious,  and  because  they  have  more  simplicity  of 
character  and  are  much  less  liable  to  play  the  hyp- 
ocrite than  persons  of  mature  age.  Mere  decency 
of  external  behaviour,  with  a  freedom  from  gross 
sins,  is  no  evidence  of  regeneration,  for  these 
things  may  be  found  in  many  whose  spirit  is  proud 
and  self-righteous  and  entirely  opposite  to  the  re- 
ligion of  Christ ;  and  we  know  that  outward  reg- 
ularity and  sobriety  may  be  produced  by  the  re- 
straints of  a  religious  education  and  good  example, 
where  there  are  found  none  of  the  internal  charac- 
teristics of  genuine  piety.  Suppose,  then,  that  in  a 
certain  case  grace  has  been  communicated  at  so 
early  a  period  that  its  first  exercises  cannot  be  re- 
membered— what  will  be  the  evidences  which  we 
should  expect  to  find  of  its  existence?  Surely, 
we  ought  not  to  hiok  for  the  wisdom,  judgment 
and  stability  of  adult  years,  even  in  a  'pious  child. 
We  should   expect,   if  I  may  say  so,  a  childish 


RELIGIOUS  EXPERIENCE.  35 

piety — a  simple,  devout,  and  tender  state  of  heart. 
As  soon  as  siu-h  a  child  should  obtain  the  first 
ideas  of  God  as  its  Creator,  Preserver  and  Bene- 
factor, and  of  Christ  as  its  Saviour,  who  shed  his 
blood  and  laid  down  his  life  for  us  on  the  cross,  it 
would  be  piously  affected  with  these  truths,  and 
would  give  manifest  proof  that  it  possessed  a  sus- 
ceptibility of  emotions  and  affections  of  heart 
corresponding  with  the  conceptions  of  truth  which 
it  was  capable  of  taking  in.  Such  a  child  would 
be  liable  to  sin  as  all  Christians  are,  but  when 
made  sensible  of  faults  it  would  manifest  tender- 
ness of  conscience  and  genuine  sorrow,  and  would 
be  fearful  of  sinning  afterward.  When  taught 
that  prayer  was  both  a  duty  and  a  privilege,  it 
would  take  pleasure  in  drawing  nigh  to  God,  and 
would  be  conscientious  in  the  discharge  of  secret 
duties.  A  truly  pious  child  would  be  an  affec- 
tionate and  obedient  child  to  its  parents  and  teach- 
ers ;  kind  to  brothers  and  sisters,  and  indeed  to  all 
other  persons ;  and  would  take  a  lively  interest  in 
hearing  of  the  conversion  of  sinners  and  the  ad- 
vancement of  Christ's  kingdom  in  the  world.  We 
ought  not  to  expect  from  a  regenerated  child  uni- 
form attention  to  serious  subjects,  or  a  freedom 
from  that  gayety  and  volatility  which  are  charae- 


36  THOUGHTS  ON 

teristic  of  that  tender  age ;  but  we  should  expect 
to  find  the  natural  propensity  moderated,  and  the 
temper  softened  and  seasoned  by  the  commingling 
of  pious  thoughts  and  affections  with  those  which 
naturally  flow  from  the  infant  mind.  When  such 
children  are  called  in  providence  to  leave  the 
world,  then  commonly  their  piety  breaks  out  into 
a  flame,  and  these  young  saints,  under  the  influence 
of  divine  grace,  are  enabled  so  to  speak  of  their 
love  to  Christ  and  confidence  in  him  as  astonishes 
while  it  puts  to  shame  aged  Christians.  Many  ex- 
amples of  this  kind  we  have  on  record,  where  the 
evidence  of  genuine  piety  was  as  strong  as  it  well 
could  be.  There  is  a  peculiar  sweetness  as  well  as 
tenderness  in  these  early  buddings  of  grace.  In 
short,  the  exercises  of  grace  are  the  same  in  a  child 
as  in  an  adult,  only  modified  by  the  peculiarities 
in  the  character  and  knowledge  of  a  child.  In- 
deed, many  adults  in  years,  who  are  made  the  sub- 
jects of  grace,  are  children  in  knowledge  and  un- 
derstanding, and  require  the  same  indulgence  in 
our  judgments  of  them  as  children  in  years. 

To  those  who  cannot  fix  any  commencement  of 
their  pious  exercises,  but  who  possess  every  other 
evidence  of  a  change  of  heart,  I  would  say.  Be  not 
discouraged  on  this  account,  but  rather  be  thankful 


RELIGIOUS  EXPERIENCE.  37 

that  you  have  been  so  early  placed  under  the  tender 
care  of  the  Great  Shepherd,  and  have  thus  been 
restrained  from  committing  many  sins  to  which 
your  nature,  as  well  as  that  of  others,  was  inclined. 
The  habitual  evidences  of  piety  are  the  same  at 
whatever  period  the  work  commenced.  If  you 
possess  these  you  are  safe ;  and  early  piety  is  pro- 
bably more  steady  and  consistent  when  matured  by 
age  than  that  of  later  origin,  though  the  change, 
of  course,  cannot  be  so  evident  to  yourself  or 
others. 

If  piety  may  commence  at  any  age,  how  solicit- 
ous should  parents  be  for  their  children  that  God 
would  bestow  his  grace  upon  them  even  before 
they  know  their  right  hand  from  their  left!  and 
when  about  to  dedicate  them  to  God  in  holy  bap- 
tism, how  earnestly  should  they  pray  that  they 
might  be  baptized  with  the  Holy  Ghost — that 
while  their  bodies  are  washed  in  the  emblematical 
laver  of  regeneration,  their  souls  may  experience 
the  renewing  of  the  Holy  Ghost  and  the  sprink- 
ling of  the  blood  of  Jesus  !  If  the  sentiments  ex- 
pressed above  be  correct,  then  may  there  be  such 
a  thing  as  baptismal  regeneration;  not  that  the 
mere  external  application  of  water  can  have  any 
effect  to  purify  the  soul,  nor    that    internal  grace 


38  THOUGHTS  ON 

uuiformly  or  generally  accompanies  this  external 
washing,  but  that  God,  who  works  when  and  by 
what  means  he  pleases,  may  regenerate  by  his 
Spirit  the  soul  of  the  infant  while  in  his  sacred 
name  water  is  applied  to  the  body.  And  what 
time  in  infancy  is  more  likely  to  be  the  period  of 
spiritual  quickening  than  the  moment  when  that 
sacred  rite  is  performed  which  is  strikingly  emble- 
matical of  this  change?  Whether  it  be  proper  to 
say  that  baptism  may  be  the  means  of  regeneration, 
depends  on  the  sense  in  which  the  word  means  is 
used.  If  in  the  sense  of  presenting  motives  to 
the  rational  mind,  as  when  the  Word  is  read  or 
heard,  then  it  is  not  a  means,  for  the  child  has  no 
knowledge  of  what  is  done  for  it.  But  if  by  means 
be  understood  something  which  is  accompanied  by 
the  divine  efficiency,  changing  the  moral  nature  of 
the  infant,  then,  in  this  sense,  baptism  may  be 
called  the  means  of  regeneration  when  thus  accom- 
panied by  divine  grace.  The  reason  why  it  is 
believed  that  regeneration  does  not  usually  accom- 
pany baj)tism  is  simply  because  no  evidences  of 
spiritual  life  appear  in  baptized  children  more  than 
in  those  which  remain  unbaptized. 

The  education  of  children  should  proceed  on  the 
principle  that  they  are  in  an  unregenerate  state, 


RELIGIOUS  EXPERIENCE.  39 

un'cil  evidences  of  piety  clearly  appear,  in  M'liich 
case  they  should  be  sedulously  cherished  and  nur- 
tured. These  are  Christ's  lambs — "  little  ones  who 
believe  in  him" — whom  none  should  offend  or 
mislead  upon  the  peril  of  a  terrible  punishment. 
But  though  the  religious  education  of  children 
should  proceed  on  the  ground  that  they  are  desti- 
tute of  grace,  it  ought  ever  to  be  used  as  a  means 
of  grace.  Every  lesson,  therefore,  should  be 
accompanied  with  the  lifting  up  of  the  heart  of  the 
instructor  to  God  for  a  blessing  on  the  means. 
"Sanctify  them  through  thy  truth ;  thy  word  is 
truth." 

Although  the  grace  of  God  may  be  communi- 
cated to  a  human  soul  at  any  period  of  its  exist- 
ence in  this  world,  yet  the  fact  manifestly  is,  that 
very  few  are  renewed  before  the  exercise  of  reason 
commences,  and  not  many  in  early  childhood. 
Most  persons  with  whom  we  have  been  acquainted 
grew  up  without  giving  any  decisive  evidence  of  a 
change  of  heart.  Though  religiously  educated,  yet 
they  have  evinced  a  want  of  love  to  God  and  an 
aversion  to  spiritual  things.  Men  are  very  reluc- 
tant, it  is  true,  to  admit  that  their  hearts  are 
wicked  and  at  enmity  with  God.  They  declare 
that  they  are  conscious  of  no  such  feeling,  but  still 


40  THOUGHTS   ON 

the  evidence  of  a  dislike  to  the  spiritual  worship 
of  God  they  cannot  altogether  disguise :  and  this 
is  nothing  else  but  enmity  to  God.  They  might 
easily  be  convicted  of  loving  the  world  more  than 
God — the  creature  more  than  the  Creator ;  and  we 
know  that  he  who  will  be  the  friend  of  the  world 
is  the  enemy  of  God.  Let  the  most  moral  and 
amiable  of  mankind,  who  are  in  this  natural  state, 
be  asked  such  questions  as  these :  Do  you  take 
real  pleasure  in  perusing  the  sacred  Scriptures, 
especially  those  parts  which  are  most  spiritual  ? 
Do  you  take  delight  in  secret  prayer,  and  find  your 
heart  drawn  out  to  God  in  strong  desires?  Do 
you  spend  much  time  in  contemplating  the  divine 
attributes?  Are  you  in  the  habit  of  communing 
with  your  own  hearts  and  examining  the  true  tem- 
per of  your  souls?  No  un regenerate  person  can 
truly  answer  these  and  such  like  questions  in  the 
affirmative.  It  is  evident,  then,  that  most  persons 
Avhom  we  see  around  us  and  with  whom  we  daily 
converse  are  in  the  gall  of  bitterness  and  bond  of 
iniquity,  and,  continuing  in  that  state,  where  Christ 
is  they  never  can  come.  And  yet,  alas !  they  are 
at  ease  in  Zion,  and  seem  to  have  no  fear  of  that 
wrath  which-  is  coming.  Their  case  is  not  only 
dangerous,  but  discouraging.     Yet  those   who  are 


RELIGIOUS  EXPERIENCE.  41' 

now  in  a  state  of  grace,  yea,  those  of  our  race  who 
are  now  in  heaven,  were  once  in  the  same  condi- 
tion. Yon,  my  reader,  may  now  be  a  member  of 
Christ's  body  and  heir  of  his  glory,  but  you  can 
easily  look  back  and  remember  the  time  when  you 
were  as  unconcerned  about  your  salvation  as  any 
of  the  gay  who  are  now  fluttering  around  you. 
The  same  power  which  arrested  you  is  able  to  stop 
their  mad  career.  Still  hope  and  pray  for  their 
conversion.  But  tell  me.  How  were  you  brought 
to  turn  from  your  wayward,  downward  course? 
This,  as  it  relates  to  the  external  means  of  awa- 
kening, would  receive  a  great  variety  of  answers. 
One  would  say  :  "  While  hearing  a  particular  ser- 
mon I  was  awakened  to  see  my  lost  estate,  and  I 
never  found  rest  or  peace  until  I  was  enabled  to 
believe  in  the  Lord  Jesus  Christ."  Another  would 
answer :  "  I  was  brought  to  consideration  by  the 
solemn  and  pointed  conversation  of  a  pious  friend 
who  sought  my  salvation."  While  a  third  would 
answer :  "  I  was  led  to  serious  consideration  by 
having  the  iiand  of  God  laid  heavily  upon  me  in 
some  affliction."  In  regard  to  many,  the  answer 
would  be,  that  their  minds  were  gradually  led  to 
serious  consideration,  they  scarcely  know  how. 
Now,  in  regard  to  these  external   means  or  cir- 


42  THOUGHTS  6»^ 

cumstances,  it  matters  not  whether  tne  attention 
was  arrested  and  the  conscience  awakened  })y  this 
or  that  means,  gradually  or  suddenly.  Neither  do 
these  things  at  all  assist  in  determining  the  nature 
of  the  effect  produced.  All  who  ever  became 
pious  must  have  begun  with  serious  consideration, 
whatever  means  were  employed  to  produce  this 
state  of  mind.  But  all  who  for  a  season  become 
serious  are  not  certainly  converted.  There  may  be 
solemn  impressions  and  deep  awakenings  which 
never  terminate  in  a  saving  change,  but  end  in 
some  delusion,  or  the  person  returns  again  to  his 
old  condition,  or  rather  to  one  much  worse,  for  it 
may  be  laid  down  as  a  maxim,  that  religious  im- 
pressions opposed  leave  the  soul  in  a  more  hard- 
ened state  than  before;  just  as  iron  heated  and 
then  cooled  becomes  harder.  In  general,  those  im- 
pressions which  come  on  gradually,  without  any 
unusual  means,  are  more  permanent  than  those 
which  are  produced  by  circumstances  of  a  striking 
and  alarming  nature.  But  even  here  there  is  no 
general  rule.  The  nature  of  the  permanent  effects 
is  the  only  sure  criterion.  "  By  their  fruits  ye 
shall  know  them." 

That  conviction  of  sin   is  a  necessary   part  of 
experimental  religion  all  will  admit;  but  there  is 


RELIGIOUS  EXPERIENCE.  43 

one  question  respecting  this  matter  concerning 
which  there  may  be  much  doubt,  and  that  is 
whether  a  law-wor-k  prior  to  regeneration  is  neces- 
sary, or  whether  all  true  and  salutary  conviction 
is  not  the  effect  of  regeneration.  I  find  that  a 
hundred  years  ago  this  was  a  matter  in  dispute 
between  the  two  parties  into  which  the  Presby- 
terian Church  was  divided,  called  the  old  and  new 
side.  The  Tennents  and  Blairs  insisted  much  on 
the  necessity  of  conviction  of  sin  by  the  law 
prior  to  regeneration,  while  Thompson  and  his 
associates  were  of  opinion  that  no  such  work  was 
necessary,  nor  should  be  insisted  on.  As  far  as  I 
know,  the  opinion  of  the  necessity  of  legal  convic- 
tion has  generally  prevailed  in  all  our  modern 
revivals ;  and  it  is  usually  taken  for  granted  that 
the  convictions  experienced  are  prior  to  regenera- 
tion. But  it  would  be  very  difficult  to  prove  from 
Scripture,  or  from  the  nature  of  the  case,  that  such 
a  prei)aratory  work  was  necessary.  Suppose  an 
individual  to  be  in  some  certain  moment  regener- 
ated ;  such  a  soul  would  begin  to  see  with  new  eyes, 
and  his  own  sins  would  be  among  the  things  first 
viewed  in  a  new  light.  He  would  be  convinced 
not  only  of  the  fact  that  they  were  transgressions 
of  the  law,  but  he  would  also  see  that  they  were 


44  THOUGHTS  ON 

intrinsically  evil,  and  deserved  the  punishment  to 
which  they  exposed  him.  It  is  only  such  a  con- 
viction as  t^is  that  really  prepares  a  soul  to  accept 
of  Christ  in  all  his  offices — not  only  as  a  Saviour 
from  wrath,  but  from  sin.  And  it  can  scarcely  be 
believed  that  that  clear  view  of  the  justice  of  God 
in  their  condemnation  which  most  persons  sensibly 
experience  is  the  fruit  of  a  mere  legal  conviction 
on  an  unregenerate  heart.  For  this  view  of  God's 
justice  is  not  merely  of  the  fact  that  this  is  his 
character,  but  of  the  divine  excellency  of  his  attri- 
butes, which  is  accompanied  with  admiration  of  it, 
and  a  feeling  of  acquiescence  or  submission.  This 
view  is  sometimes  so  clear,  and  the  equity  and 
propriety  of  punishing  sin  are  so  manifest,  and  the 
feeling  of  acquiescence  so  strong,  that  it  has  laid 
the  foundation  for  the  very  absurd  opinion  that 
the  true  penitent  is  made  willing  to  be  damned  for 
the  glory  of  God.  When  such  a  conviction  as 
this  is  experienced,  the  soul  is  commonly  nigh  to 
comfort,  although  at  the  moment  it  is  common  to 
entertain  the  opinion  that  there  is  no  salvation  for 
it.  It  is  wonderful,  and  almost  unaccountable, 
how  calm  the  soul  is  in  the  prospect  of  being  for 
ever  lost. 

An  old    lady  of  the  Baptist  denomination  w?~< 


.RELIGIOUS  EXPERIENCE.  45 

the  first  person  I  ever  heard  give  an  account  of 
Christian  experience;  and  I  recollect  that  she  said 
that  she  was  so  deeply  convinced  that  she  should 
be  lost  that  she  began  to  think  how  she  should 
feel  and  be  exercised  in  hell;  and  it  occurred  to 
her  that  all  in  that  horrid  place  were  employed  in 
blaspheming  the  name  of  God.  The  thought  of 
doing  so  was  rejected  with  abhorrence ;  and  she  fell 
as  if  she  must  and  would  love  him,  even  there,  foi 
his  goodness  to  her,  for  she  saw  that  she  alone 
was  to  blame  for  her  destruction,  and  that  hi; 
could,  in  consistence  with  his  character,  do  nothing- 
else  but  inflict  this  punishment  on  her.  Now 
surely  her  heart  was  already  changed,  although  not 
a  ray  of  comfort  had  dawned  upon  her  mind. 
But  is  there  not  before  this,  generally,  a  rebellious 
rising  against  God  and  a  disposition  to  find  fault 
with  his  dealings  ?  It  may  be  so  in  many  cases, 
but  this  feeling  is  far  from  being  as  universal  as 
?ome  suppose.  As  far  as  the  testimony  of  pious 
people  can  be  depended  on,  there  are  many  whose 
first  convictions  are  of  the  evil  of  sin  rather  than 
of  its  danger,  and  who  feel  real  compunction  of 
spirit  for  having  committed  it,  accompanied  with 
a  lively  sense  of  their  ingratitude.  This  question, 
however,  is  not  of  any  great  practical  importance ; 


46  THOUGHTS   ON 

but  there  are  some  truly  pious  persons  who  are  dis- 
tressed and  perplexed  because  they  never  expe- 
rienced that  kind  of  conviction  which  they  hear 
others  speak  of,  and  the  necessity  of  which  is  in- 
sisted on  by  some  })reachers.  Certainly,  that  which 
the  reprobate  may  experience — which  is  not  differ- 
ent from  what  all  the  guilty  will  feel  at  the  day  of 
judgment — cannot  be  a  necessary  part  of  true 
religion;  and  yet  it  does  appear  to  be  a  common 
thing  for  awakened  persons  to  be  at  first  under  a 
mere  legal  conviction. 

Though  man  in  his  natural  state  is  spiritually 
dead — that  is,  entirely  destitute  of  any  spark  of 
true  holiness — yet  is  he  still  a  reasonable  being,  and 
has  a  conscience  by  which  he  is  capable  of  discern- 
ing the  difference  between  good  and  evil,  and  of 
feeling  the  force  of  moral  obligation.  By  having 
his  sins  brought  clearly  before  his  mind  and  his 
conscience  awakened  from  its  stupor,  he  can  be 
made  to  feel  what  his  true  condition  is  as  a  trans- 
gressor of  the  holy  law  of  God.  This  sight  and 
sense  of  sin  under  the  influence  of  the  common 
operations  of  the  Spirit  of  God  is  what  is  usually 
styled  conviction  of  sin.  And  there  can  be  no 
doubt  that  these  views  and  feelings  may  be  very 
clear  anc^  strong  in  an  unrenewed  mind.     Indeed, 


RELIGIOUS  EXPERIENCE.  47 

tliey  do  not  differ  in  kind  from  what  every  sinner 
will  experience  at  the  day  of  judgment,  when  his 
own  conscience  will  condemn  him  and  he  will 
stand  guilty  before  his  Judge.  But  there  is  no- 
thing in  this  kind  of  conviction  which  has  any 
tendency  to  change  the  heart  or  to  make  it  better. 
Some  indeed  have  maintained,  with  some  show  of 
reason,  that  under  mere  legal  conviction  the  sinner 
grows  worse  and  worse,  and  certainly  he  sees  his 
sins  to  be  greater  in  proportion  as  the  light  of  truth 
increases.  There  is  not,  therefore,  in  such  convic- 
tions, however  clear  and  strong,  any  approximation 
to  regeneration.  It  cannot  be  called  a  preparatory 
work  to  this  change,  in  the  sense  of  disposing  the 
person  to  receive  the  grace  of  God.  The  only  end 
which  it  can  answer  is  to  show  the  rational  crea- 
ture his  true  condition,  and  to  convince  the  sinner 
of  his  absolute  need  of  a  Saviour.  Under  convic- 
tion there  is  frequently  a  more  sensible  rising  of 
the  enmity  of  the  heart  against  God  and  his  law; 
but  feelings  of  this  kind  do  not  belong  to  the  es- 
sence of  conviction.  There  is  also  sometimes  an 
awful  apprehension  of  danger;  the  imagination  is 
filled  with  strong  images  of  terror,  and  hell  seems 
almost  uncovered  to  the  view  of  the  convinced 
sinner.     But  there  may  be  much  of  this  feeling 


48  THOUGHTS   ON 

of  terror,  wheie  there  is  very  little  real  conviction 
of  sin  ;  and  on  the  other  hand  there  often  is  deep 
and  permanent  conviction  where  the  passions  and 
imagination  are  very  little  excited. 

When  the  entrance  of  light  is  gradual,  the  first 
effect  of  an  awakened  conscience  is  to  attempt  to 
rectify  what  now  appears  to  have  been  wrong  in 
the  conduct.  It  is  very  common  for  the  conscience 
at  first  to  be  affected  with  outward  acts  of  trans- 
gression, and  especially  with  some  one  prominent 
offence.  An  external  reformation  is  now  begun, 
for  this  can  be  effected  by  mere  legal  conviction. 
To  this  is  added  an  attention  to  the  external  duties 
of  religion,  such  as  prayer,  reading  the  Bible,  hear- 
ing the  Word,  etc.  Everything,  however,  is  done 
with  a  legal  spirit ;  that  is,  with  the  wisii  and  ex- 
pectation of  making  amends  for  past  offences  ;  and 
if  painful  penances  should  be  prescribed  to  the  sin- 
ner, he  will  readily  submit  to  them,  if  he  may  by 
this  means  make  some  atonement  for  his  sins. 
But  as  the  light  increases,  he  begins  to  see  that  his 
heart  is  wicked,  and  to  be  convinced  that  his  very 
prayers  are  polluted  for  want  of  right  motives  and 
affections.  He  of  course  tries  to  regulate  his 
thoughts  and  to  exercise  right  affections,  but  here 
his  efforts  prove   fruitless.     It  is   much  easier  to 


RELIGIOUS  EXPERIENCE.  49 

reform  the  life  than  to  bring  the  corrupt  heart  into 
a  right  state.  The  case  now  begins  to  appear  des- 
perate, and  the  sinner  knows  not  which  way  to 
turn  for  relief;  and  to  cap  the  climax  of  his  dis- 
tress, he  comes  at  length  to  be  conscious  of  nothing 
but  unyielding  hardness  of  heart.  He  fears  that 
the  conviction  which  he  seemed  to  have  is  gone, 
and  that  he  is  left  to  total  obduracy.  In  these 
circumstances  he  desires  to  feel  keen  compunction 
and  overwhelming  terror,  for  his  impression  is  that 
lie  is  entirely  without  conviction.  The  truth,  how- 
ever, is,  that  his  convictions  are  far  greater  than 
if  he  experienced  that  sensible  distress  which  he 
so  much  courts.  In  this  case  he  would  not  think 
his  heart  so  incurably  bad,  because  it  could  enter- 
tain some  right  feeling,  but  as  it  is  he  sees  it  to  be 
destitute  of  every  good  emotion  and  of  all  tender 
relentings.  He  has  got  down  to  the  core  of  in- 
iquity, and  finds  within  his  breast  a  heart  unsus- 
ceptible of  any  good  thing.  Does  he  hear  that 
others  have  obtained  relief  by  hearing  such  a 
preacher,  reading  such  a  book,  conversing  with 
some  experienced  Christian  ? — he  resorts  to  the  same 
means,  but  entirely  without  effect.  The  heart 
seems  to  become  more  insensible  in  proportion  to 
the  excellence  of  the  means  enjoyed.     Though   lie 


50  THOUGHTS  ON 

declares  he  has  no  sensibility  of  any  kind,  yet  his 
anxiety  increases ;  and  perhaps  he  determines  to 
giv^e  himself  up  solely  to  prayer  and  reading  the 
Bible,  and  if  he  perish,  to  perish  seeking  for  mercy. 
But  however  strong  such  resolutions  may  be,  they 
are  found  to  be  in  vain,  for  now,  when  he  attempts 
to  pray,  he  finds  his  mouth  as  it  were  shut.  He 
cannot  pray.  He  cannot  read.  He  cannot  medi- 
tate. What  can  he  do?  Nothing.  He  has  come 
to  the  end  of  his  legal  eiforts,  and  the  ]esult  has 
been  the  simple,  deep  conviction  that  lie  can  do 
nothing,  and  if  God  does  not  mercifully  interpose, 
he  must  inevitably  perish.  During  all  this  pro- 
cess he  has  some  idea  of  his  need  of  divine  help; 
but  until  now  he  was  not  entirely  cut  off  from  all 
dependence  on  his  own  strength  and  exertions.  He 
still  hoped  that  by  some  kind  of  effort  or  feeling  he 
could  prepare  himself  for  the  mercy  of  God.  Now 
he  despairs  of  this,  and  not  only  so,  but  for  a  sea- 
son he  despairs,  it  may  be,  of  salvation — gives 
himself  up  for  lost.  I  do  not  say  that  this  is  a 
necessary  feeling  by  any  means,  but  I  knuw  that  it 
is  very  natural,  and  by  no  means  uncommon  in 
real  experience.  But  conviction  having  accom- 
plished all  that  it  is  capable  of  effecting — that  is, 
having  emptied  the  creature  of  self-dependence  ;nul 


RELIGIOUS  EXPERIENCE.  51 

self-righteousness,  and  brought  him  to  the  utmost 
extremity,  even  to  the  border  of  despair — it  is 
time  for  God  to  work.  The  proverb  says,  "Man's 
extremity  is  God's  opportunity;"  so  it  is  in  this 
case,  and  at  this  time  it  may  reasonably  be  sup- 
posed the  work  of  regeneration  is  wrought,  for  a 
new  state  of  feeling  is  now  experienced.  Upon 
calm  reflection,  God  appears  to  have  been  just  and 
good  in  all  his  dispensations ;  the  blame  of  its  per- 
dition the  soul  fully  takes  upon  itself,  acknowledges 
its  ill-desert  and  acquits  God.  "  Against  thee, 
thee  only,  have  I  sinned  and  done  this  evil  in  thy 
sight,  that  thou  mightest  be  justified  when  thou 
^peakest,  and  be  clear  when  thou  judgest."  The 
sinner  resigns  himself  into  the  hands  of  God,  and 
yet  is  convinced  that  if  he  does  perish,  he  will 
suffer  only  what  his  sins  deserve.  He  does  not 
fully  discover  the  glorious  plan  according  to  which 
God  can  be  just  and  the  justifier  of  the  ungodly 
who  believe  in  Jesus  Christ. 

The  above  is  not  given  as  a  course  of  experience 
which  all  real  Christians  can  recognize  as  their 
own,  but  as  a  train  of  exercises  which  is  very  com- 
mon. And  as  I  do  not  consider  legal  conviction 
as  necessary  to  precede  regeneration,  but  suppose 
there  are  cases  in  which  the  first  serious  impressions 


52  ON  RELIGIOUS  EXPERIENCE. 

may  be  the  eifect  of  regeneration,  I  cannot  of 
course  consider  any  particular  train  of  exercises 
under  the  law  as  essential.  It  has  been  admitted, 
however,  that  legal  conviction  does  in  fact  take 
place  in  most  instances  prior  to  regeneration  ;  and 
it  is  not  an  unreasonable  inquiry,  Why  is  the  sinner 
thus  awakened  ?  What  good  purpose  does  it  an- 
swer? The  reply  has  been  already  partially  given, 
but  it  may  be  remarked  that  God  deals  with  man 
as  an  accountable,  moral  agent,  and  before  he  res- 
cues him  from  the  ruin  into  which  he  is  sunk,  he 
would  let  him  see  and  feel  in  some  measure  how 
wretched  his  condition  is,  how  helpless  he  is  in 
himself,  and  how  ineffectual  are  his  most  strenuous 
efforts  to  deliver  him  from  his  sin  and  misery.  He 
is  therefore  permitted  to  try  his  own  wisdom  and 
strength.  And  finally  God  designs  to  lead  him  to 
the  full  acknowledgment  of  his  own  guilt,  and  to 
justify  the  righteous  Judge  who  condemns  him  to 
everlasting  torment.  Conviction,  then,  is  no  part 
of  a  sinner's  salvation,  but  the  clear  practical 
knowledge  of  the  fact  that  he  cannot  save  himself, 
and  is  entirely  dependent  on  the  saving  grace  of 
God. 


CHAPTER    III. 

The  new  lirth  an  event  of  great  importance — The  evidences 
of  the  new  birth — Diversities  of  experience  in  converts — 
Examples — Causes  of  diversity. 

rpHERE  is  no  more  important  event  which 
occurs  in  our  world  than  the  new  birth  of  an 
immortal  soul.  Heirs  to  titles  and  estates,  to 
kingdoms  and  empires,  are  frequently  born,  and 
such  events  are  blazoned  with  imposing  pomp  and 
celebrated  by  poets  and  orators ;  but  what  are  all 
these  honours  and  possessions  but  the  gewgaws  of 
children  when  compared  with  the  inheritance  and 
glory  to  which  every  child  of  God  is  born  an  heir ! 
But  this  being  a  birth  from  above,  and  all  the 
blessings  and  privileges  of  the  young  heir  of  a 
hidden  and  spiritual  nature,  the  world  around  can- 
not be  expected  to  take  a  lively  interest  in  the 
event.  It  is  with  the  children  of  God  as  with  tiie 
divine  Saviour — "  the  world  knoweth  them  not,  as 
it  knew  him  not."  The  night  on  which  he  was 
born  there  was  a  great   crowd  of  the  descendants 

53 


'')4  THOUGHTS  ON 

of  David  collected  from  every  part  of  the  Holy 
Land,  where  they  were  scattered  abroad,  but  none 
of  all  these  knew  that  a  Saviour  was  born  that 
night.  Yet  the  angels  celebrated  the  event  in  a 
truly  celestial  hymn,  and  announced  the  glad  tid- 
ings to  a  company  of  simple  shepherds  who  were 
watching  their  flocks  in  the  open  field.  So  these 
celestial  inhabitants,  the  messengers  of  God,  take 
a  lively  interest  still  in  events  in  which  a  gay  and 
ungodly  world  feel  no  concern.  For  "  there  is  joy 
in  the  presence  of  the  angels  of  God  over  one  sin- 
ner that  repenteth."  How  they  know  certainly 
when  a  soul  is  born  to  God  we  need  not  inquire, 
for  they  have  faculties  and  sources  of  knowledge 
unknown  to  us.  We  know  that  "they  are  all  min- 
istering spirits,  sent  forth  to  minister  for  them  who 
shall  be  heirs  of  salvation,"  but  how  they  carry 
on  their  ministry  we  cannot  tell.  If  the  evil  spirit 
can  inject  evil  thoughts  into  our  minds,  why  may 
not  good  spirits  suggest  pious  thoughts,  or  occa- 
sionally make  sudden  impressions  for  our  warning, 
or  change  by  some  means  the  train  of  our  thoughts? 
No  doubt  the  devil  soon  learns  the  fact  when  a  sin- 
ner is  converted  unto  God,  for  he  has  then  lost  a 
subject,  and  perhaps  no  conversion  ever  takes  place 
which  he  does  not  use  every  effort  to  prevent. 


RELIGIOUS  EXPERIENCE.  55 

But  to  return  to  our  subject:  the  implantation 
of  spiritual  life  in  a  soul  dead  in  sin  is  an  event 
the  consequences  of  which  will  never  end.  When 
you  plant  an  acorn  and  it  grows,  you  expect  not  to 
see  the  maturity,  much  less  the  end,  of  the  majestic 
oak  which  will  expand  its  boughs  and  strike 
deeply  into  the  earth  its  roots.  The  fierce  blast  of 
centuries  of  winters  may  beat  upon  and  agitate  it, 
but  it  resists  them  all;  yet  finally  this  majestic  oak 
and  all  its  towering  branches  must  fall.  Trees  die 
with  old  age  as  well  as  men ;  but  the  plants  of 
grace  shall  ever  live;  they  shall  flourish  in  ever- 
lasting verdure;  they  will  bear  transplanting  to 
another  clime — to  another  world ;  they  shall  bloom 
and  bear  fruit  in  the  paradise  of  God.  At  such  an 
hour  one  is  born  in  Zion  unto  God.  Few  know  it; 
few  care  for  the  event  or  consider  it  of  much  im- 
portance. But,  reader,  this  feeble  germ,  this  incipi- 
ent bud  will  go  on  to  grow  and  flourish  for  infinitely 
more  years  than  there  are  sands  upon  the  seashore. 
To  drop  the  figure :  this  renewed  soul  will  be  seen 
and  known  among  the  saints  in  heaven,  and  assist- 
ing in  the  never-ceasing  songs  of  those  who  sur- 
round the  throne  of  God  and  the  Lamb  millions 
of  ages  hereafter.  Pure  and  holy  shall  it  be, 
"without    spot    or    wrinkle    or    any   such    thing." 


56  THOUGHTS  Oi\ 

Bright  as  an  angel,  and  as  free  from  nigral  taint, 
but  still  distinguished  from  those  happy  beings  to 
whom  it  is  equal  by  singing  a  song  in  which  they 
can  never  join,  in  wearing  robes  made  white  in  the 
blood  of  the  Lamb,  and  claiming  a  nearer  kindred 
to  the  Son  of  God  than  Gabriel  himself.  Can  that 
event  be  of  small  moment  which  lays  a  foundation 
for  immortal  bliss — for  eternal  life  ? 

Let  us,  then,  patiently  and  impartially  inquire 
into  some  of  the  circumstances  and  evidences  of 
the  new  birth.  And  here  I  cannot  but  remark  that 
among  all  the  preposterous  notions  which  a  new 
and  crude  theology  has  poured  forth  so  profusely 
in  our  day,  there  is  none  more  absurd  than  that 
a  dead  sinner  can  beget  new  life  in  himself.  The 
very  idea  of  a  man's  becoming  his  own  father  in 
the  spiritual  regeneration  is  as  unreasonable  as 
such  a  supposition  in  relation  to  our  first  birth. 
Away  with  such  soul-destroying,  God-dishonour- 
ing sentiments!  "  Which  were  born  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of  nii^n, 
but  of  God"— "Born  of  the  Spirit"— "And  you 
hath  HE  quickened  who  were  dead  in  trespasses 
and  sins."  Biit  who  can  trace  the  work  of  the 
Spirit  in  this  wonderful  renovation?  Can  we  tell 
how   our    bones  and    sinews   were    formed   in   our 


RELIGIOUS  EXPERIENCE.  57 

mother's  wombs?  Surely,  then,  there  must  be 
mystery  in  the  second  birth.  As  our  Lord  said  to 
Nicodemus  when  discoursing  on  this  very  subject : 
"  If  I  have  told  you  earthly  things  and  ye  believe 
not,  how  shall  ye  believe  if  I  tell  you  of  heavenly 
things?"  "The  wind  bloweth  where  it  listeth, 
and  thou  hearest  the  sound  thereof,  but  canst  not 
tell  whence  it  cometh  and  whither  it  goeth." 

There  are,  doubtless,  great  diversities  in  the  ap- 
pearances of  the  motions  and  actings  of  spiritual 
life  in  its  incipient  stages. 

The  agent  is  the  same — the  deadness  of  the  sub- 
ject the  same — the  instrument  the  same,  and  the 
nature  of  the  effect  the  same  in  every  case.  But 
still  there  are  many  diflFering  circumstances  which 
cause  a  great  variety  in  appearance  and  expression  ; 
such  as  the  degree  of  vigour  in  the  principle  of 
life  communicated.  I  know,  indeed,  that  there  are 
some  who  entertain  the  opinion  that  the  new 
creature  as  it  comes  from  the  hand  of  God — if  I 
may  so  speak — is  in  all  respects  identical  or  of 
equal  value.  But  this  is  not  the  fact.  There  is 
as  much  difference  in  the  original  vigour  of  spiritual 
as  of  natural  life.  Now,  who  does  not  perceive 
what  a  remarkable  difference  this  will  make  in  all 
the  actings  and  external   exhibitions  of  this   prin- 


58  THOUGHTS  ON 

ciple?  As  in  nature  some  children  as  soon  as  born 
are  active  and  vigorous  and  healthy,  and  let  all 
around  know  quickly  that  they  are  alive  and  have 
strong  feeling  too,  whereas  others  come  into  the 
world  with  so  feeble  a  spark  of  life  that  it  can 
hardly  be  discerned  whether  they  breathe  or  have 
any  pulsation  in  their  heart  or  arteries ;  and  when 
it  is  ascertained  that  they  live,  the  principle  of 
vitality  is  so  weak,  and  surrounded  with  so  many 
untoward  circumstances  and  symptoms,  that  there 
is  a  small  prospect  of  the  infant  reaching  maturity 
— just  so  it  is  in  the  new  birth.  Some  are  brought 
at  once  into  the  clear  light  of  day.  They  come 
"out  of  darkness  into  the  marvellous  light"  of  the 
gospel.  "Old  things  are"  consequently  "passed 
away,  and  all  things  are  become  new."  The 
change  is  most  obvious  and  remarkable.  They  are 
as  if  introduced  into  a  new  world.  The  Sun  of 
Righteousness  has  risen  upon  them  without  an 
intervening  cloud.  Their  perception  of  divine 
things  is  so  new  and  so  clear  that  they  feel  per- 
suaded that  they  can  convince  others  and  cause 
them  to  see  and  feel  as  they  do.  Indeed,  they 
wonder  why  they  did  not  always  see  things  in  this 
light,  and  they  do  not  know  why  others  do  not 
see  them  as  they  do.     Suc^h   persons  can  no  more 


RELIGIOUS  EXPERIENCE.  59 

doubt  of  their  conversion  than  of  their  existence. 
Such  a  case  was  that  of  Saul  of  Tarsus.  Such 
also  was  the  case  of  Colonel  Gardiner.  Now,  this 
bright  (lay  may  be  clouded  over  or  it  may  not.  In 
the  case  of  the  two  persons  mentioned,  there  does 
not  seem  ever  to  have  arisen  a  passing  cloud  to 
create  a  doubt  whether  indeed  they  had  been 
brought  to  enjoy  the  light  of  heavenly  day.  But 
many  a  day  Avhich  begins  with  an  unclouded  sun  is 
deformed  by  dark  and  lowering  clouds,  and  even 
agitated  with  tremendous  storms  before  it  closes. 
So  it  may  be  in  the  spiritual  life.  Some  com- 
mence their  pilgrimage  under  the  most  favourable 
auspices,  and  seem  to  stand  so  firmly  on  the  mount 
that  they  are  ready  to  say,  "  I  shall  never  be 
moved."  Yet  when  their  Lord  hides  his  face 
they  are  soon  troubled,  and  may  long  walk  in 
darkness  and  enjoy  no  light  or  comfort.  And 
commonly  this  change  is  brought  about  by  our 
own  spiritual  pride  and  carelessness. 

The  opinion  commonly  entertained,  that  the  most 
enormous  sinners  are  the  subjects  of  the  most  pun- 
gent convictions  of  sin  and  the  most  alarming  ter- 
rors of  hell,  is  not  correct.  In  regard  to  such,  the 
commencement  of  a  work  of  grace  is  sometimes 
very  gradual,  and   the  impressions  so  apparently 


fiO  THOUGHTS  ON 

slight  that  they  afford  very  little  ground  of  san- 
guine expectations  of  the  result ;  while  on  the 
other  hand,  some  persons  of  an  unblemished  moral 
character,  and  who  from  the  influence  of  a  religious 
education,  have  always  respected  religion  and  ven- 
erated its  ordinances,  when  brought  under  convic- 
tion are  more  terribly  alarmed  and  more  over- 
whelmed with  distress  than  others  whose  lives 
have  been  stained  by  gross  crimes.  The  Rev.  John 
Newton,  when  awakened  to  some  sense  of  his  sin- 
ful and  dangerous  condition,  which  occurred  during 
a  violent  and  long-continued  storm  at  sea,  though 
his  judgment  was  convinced  that  he  was  the  great- 
est of  sinners,  and  he  doubted  whether  it  was  pos- 
sible for  him  to  be  saved,  yet  seems  to  have  had 
no  very  deep  feelings  or  agitating  fears.  He  says : 
"  It  was  not  till  after  perhaps  several  years  that 
I  had  gained  some  clear  views  of  the  infinite  right- 
eousness and  grace  of  Christ  Jesus  my  Lord — that 
I  had  a  deep  and  strong  apprehension  of  my  state 
by  nature  and  practice ;  and  perhaps  till  then  I 
could  not  have  borne  the  sight,  so  wonderfully 
does  the  Lord  proportion  the  discoveries  of  sin  and 
grace.  For  he  knows  our  frame,  and  that  if  he 
were  to  put  forth  the  greatness  of  his  power,  a  poor 
.sinner  would  be  instantlv  overwhelmed  and  crushed 


RELIGIOUS  EXPERIENCE.  61 

as  a  moth."  And  though  from  this  time  there  was 
a  sensible  change  and  his  mind  was  turned  toward 
religion,  yet  it  is  evident  from  the  history  of  his 
life,  as  well  as  his  experiences  afterward,  that  grace 
existed  during  several  years  in  the  feeblest  state  of 
which  we  can  well  conceive.  It  appeared  so  much 
so  to  himself  that  he  warns  all  persons  from  con- 
sidering his  experience  a  model  for  them.  "  As  to 
myself,"  says  he,'  "  every  part  of  my  case  has  been 
extraordinary — I  have  hardly  met  a  single  instance 
resembling  it.  Few,  very  few,  have  been  rescued 
from  such  a  dreadful  state,  and  those  few  that  have 
been  thus  favoured  have  generally  passed  through 
the  most  severe  convictions,  and  after  the  Lord  has 
given  them  peace,  their  future  lives  have  been 
usually  more  zealous,  bright  and  exemplary  than 
common." 

Now  this  is  the  opinion  which  I  think  is 
taken  up  rather  from  theory  than  an  observation 
of  facts.  I  think  that  those  persons  who  have 
been  most  conversant  with  exercised  souls  will  say 
that  there  is  no  general  rule  here — that  very  pun- 
gent convictions  and  deep  distress  are  found  as 
frequently  in  those  who  have  been  preserved  from 
outbreaking  transgressions  as  in  those  noted  for 
their  immoralities.      There  seems,    indeed,    more 


62  THOUGHTS   ON 

reason  for  severe  convictions  in  the  latter  case,  but 
convictions  are  not  uniformly  proportioned  to  the 
magnitude  of  crimes.  And  in  truth  we  are  in- 
capable of  comparing  together  the  heinousness  of 
the  sins  of  diiferent  persons.  The  moral  man,  as 
we  call  him,  may  be  the  greater  sinner  of  the  two 
when  weighed  in  the  balances  of  the  sanctuary.  I 
heard  a  popular  preacher  once  undertake  to  prove 
that  moral  men  and  formal  profes'sors  must,  in  all 
cases,  be  far  more  wicked  than  the  blaspheming 
infidel  and  gross  debauchee.  The  argument  was 
plausible,  but  laboured  under  one  essential  defect ; 
and  I  was  of  opinion,  and  still  am,  that  such  a 
doctrine  is  highly  dangerous  and  calculated  to  en- 
courage men  to  go  to  all  lengths  in  wickedness. 
When  I  was  a  very  young  preacher  I  expressed  the 
opinion  in  a  sermon  preached  in  North  Carolina, 
that  the  mere  moralist  and  formalist  were  more  out 
of  the  way  of  conviction  than  the  openly  profane. 
When  the  sermon  was  ended,  a  fierce-looking  man 
came  up  to  me  and  said  that  I  had  delivered  pre- 
cisely his  opinion  on  one  point,  and  mentioned  the 
above  sentiment.  I  inquired  when  he  was  gone 
who  he  was,  and  found  that  he  was  the  most  no- 
torious profligate  in  all  the  country;  and  not  long 
afterward  he  was  apprehended  and  imprisoned  at 


RELIGIOUS  EXPERIENCE.  63 

the  head  of  a  company  engaged  in  felonious  acts. 
This  taught  me  a  lesson  which  I  never  forgot. 

Mr.  Newton  proceeds  thus  :  "  Now  as,  on  the 
one  hand,  my  convictions  were  very  moderate,  and 
far  below  what  might  have  been  expected  from  the 
dreadful  review  I  had  to  make,  so,  on  the  other, 
my  first  beginnings  in  a  religious  course  were  as 
faint  as  can  well  be  imagined.  I  never  knew  that 
season  alluded  to  (Rev.  ii.  4)  usually  called  the 
time  of  '  first  love.' "  And  then  he  relates  facts 
which  give  sad  evidence  of  a  very  low  state  of 
grace,  and  if  it  had  never  risen  higher  we  should 
certainly  have  been  inclined  to  believe  that  he  was 
not  a  subject  of  saving  grace.  But  this  leads  me 
to  remark  a  fact  analogous  to  what  is  common  in 
the  natural  world— that  the  infant  which,  when 
born,  barely  gives  evidence  of  life,  may  not  only 
grow  to  maturity,  but  in  size  and  strength  may  far 
exceed  those  who  commenced  life  with  more  ac- 
tivity and  vigour;  and  so  in  the  spiritual  life, 
when  the  incipient  motions  and  affections  are  very 
feeble,  the  person  may  eventually  become  a  mature 
and  eminent  Christian,  as  we  have  no  doubt  Mr. 
Newton  did.  Another  instance  of  a  similar  kind, 
if  my  memory  serves  me,  was  the  Rev.  Mr.  Cecil, 
who  had  also  been  for  many  years  a  profane  infidel, 


64  THOUGHTS  ON 

but  who,  in  process  of  time,  became  one  of  the  most 
eminent  Christians  as  well  as  spiritual  ministers  of 
his  day.  Dr.  Thomas  Scott,  also,  was  a  Socinian, 
and  yet  a  preacher  in  the  Established  Church  ;  but 
the  progress  of  illumination  and  conviction  in  his 
mind  was  very  gradual.  His  "  Force  of  Truth" 
is  an  admirable  little  work,  and  furnishes  a  full 
illustration  of  the  sejitiment  which  I  wish  to  in- 
culcate— that  grace,  in  the  commencement,  is  often 
exceedingly  faint  and  feeble,  and  yet  may  grow 
into  a  state  of  maturity  and  comparative  per- 
fection. 

In  the  experience  of  President  Edwards,  as  re- 
corded by  himself,  we  find  no  account  of  any  deep 
and  distressing  convictions  of  sin  at  the  commence- 
ment of  his  religious  course,  though  afterward 
perhaps  few  men  ever  attained  to  such  humbling 
views  of  the  depth  and  turpitude  of  the  depravity 
of  the  heart.  But  his  experience  differs  from  that 
of  those  mentioned  above,  in  that  his  first  views 
of  divine  things  were  clear  and  attended  with  un- 
speakable delight :  "  The  first  instance  that  I 
remember -of  that  sort  of  inward,  secret  delight  in 
God  and  divine  things  that  I  have  lived  much  in 
since  was  on  reading  those  words  (1  Tim,  i.  17), 
*Now  unto  the  King  eternal,  immortal,  invisible, 


RELIGIOUS  IJXFKHIENCK  65 

the  only  wise  God,  be  honour  and  glory,  for  ever 
and  ever.  Amen.'  As  I  read  these  words  there 
came  into  my  soul,  and  was,  as  it  were,  diffused 
through  it,  a  sense  of  the  glory  of  the  Divine 
Being — a  new  sense,  quite  different  from  anything 
I  ever  experienced  before.  Never  any  words  of 
Scripture  seemed  to  me  as  those  words  did.  I 
thought  with  myself,  how  excellent  a  Being  that 
was,  and  how  happy  I  should  be,  if  I  might  enjoy 
that  God  and  be  rapt  up  to  him  in  heaven,  and  be 
as  it  were  swallowed  up  in  him  for  ever  !"  "From 
that  time  I  began  to  have  a  new  kind  of  apprehen- 
sions and  ideas  of  Christ  and  the  work  of  redemp- 
tion and  the  glorious  way  of  salvation  by  him. 
An  inward,  sweet  sense  of  these  things,  at  times, 
came  into  my  heart,  and  my  soul  was  led  away  in 
pleasant  views  and  contemplations  of  them.  After 
this  my  sense  of  divine  things  gradually  increased 
and  became  more  and  more  lively,  and  had  more 
of  that  inward  sweetness.  The  appearance  of 
everything  was  altered.  There  seemed  to  be,  as  it 
were,  a  calm,  sweet  cast  or  appearance  of  divine 
glory  in  almost  everything.  God's  excellency,  his 
wisdom,  his  purity  and  his  love,  seemed  to  appear 
in  everything."  The  difference  between  this  and 
many  other  cases  of  incij)ient  piety  is  very  striking. 


66  THOUGHTS   ON 

And  yet  these  views  and  exercises  do  not  come  up 
to  the  standard  which  some  set  up  in  regard  to 
Christian  experience,  because  they  are  so  abstract 
and  have  such  casual  reference  to  Christ,  through 
whom  alone  God  is  revealed  to  man  as  an  object 
of  saving  faith.  And  if  there  be  a  fault  in  the 
writings  of  this  great  and  good  man  on  the  subject 
of  experimental  religion,  it  is  that  they  seem  to 
represent  renewed  persons  as  at  the  first  occupied 
with  the  contemplation  of  the  attributes  of  God 
with  delight,  without  ever  thinking  of  a  Mediator. 
But  few  men  ever  attained,  as  we  think,  highct.* 
degrees  of  holiness  or  had  made  more  accurate  ob- 
servations on  the  exercises  of  others.  His  work 
on  the  Affections  is  too  abstract  and  tedious  for 
common  readers,  but  it  is  an  excellent  work,  al- 
though I  think  his  twelve  marks  might  with  great 
advantage  be  reduced  to  half  the  number,  on  his 
own  plan.  The  experimental  exercises  of  religion 
are  sure  to  take  their  complexion  from  the  theory 
of  doctrine  entertained  or  which  is  inculcated  at 
the  time. 

The  variety  which  appears  in  the  exercises  of 
real  converts  loes  not  depend  alone  on  the  differ- 
ent degrees  ol  vigour  in  the  principle  of  spiritual 
life,  but  on  many  other  circumstances — some  of 


RELIGIOUS  EXPERIENCE.  67 

which  will  now  be  noticed.  The  benefit  of  sound 
doctrinal  instruction  to  the  new-born  soul  has 
already  been  mentioned,  but  demands  a  more  par- 
ticular consideration.  What  degree  of  knowledge 
is  absolutely  necessary  to  the  existence  of  piety 
cannot  be  accurately  determined  by  man,  but  we 
know  that  genuine  faith  may  consist  with  much 
ignorance  and  error.  Suppose  two  persons,  then, 
to  have  received  the  principle  of  spiritual  life  in 
equal  vigour,  but  let  the  one  be  ignorant  and  the 
other  well  instructed ;  it  is  easy  to  see  what  a 
difference  this  will  make  in  the  exercises  of  the  two 
converts,  and  also  in  the  account  which  they  are 
able  respectively  to  give  to  others  of  the  work  of 
grace  on  their  hearts.  It  is  here  taken  for  granted 
that  nothing  but  divine  truth  can  be  the  object  of 
holy  affections,  or  furnish  the  motives  from  which 
true  Christians  are  bound  to  act ;  and  that  faith  in 
all  its  actings  has  respect  to  revealed  truth.  But 
that  which  is  unknown  can  be  the  object  of  neither 
faith  nor  love,  and  that  which  is  known  obscurely 
and  viewed  indistinctly  can  never  operate  with 
the  same  effect  as  that  which  is  clearly  understood. 
Accordingly,  our  missionaries  inform  us  that  we 
ought  not  to  expect  the  same  consistency  or  ma- 
turity in  the  religion  of  real  converts  from  heatheu' 


68  THOUGHTS  ON 

ism  as   from    religiously-educated    persons  in  our 
own  country. 

It  is  a  lamentable  fact  that  in  this  land  of 
churches  and  of  Bibles  there  are  many  who  know 
little  more  of  the  doctrines  of  Christianity  than 
the  pagans  themselves.  The  proper  inference  froin 
the  fact  stated  is,  that  they  are  egregiously  in  error 
who  think  that  the  religious  education  of  children 
is  useless  or  even  injurious;  and  their  opinion  is 
also  condemned  who  maintain  that  it  matters  little 
what  men  believe,  provided  their  lives  are  upright. 
All  good  conduct  must  proceed  from  good  prin- 
ciples, but  good  principles  cannot  exist  without 
a  knowledge  of  the  truth.  "  Truth  is  in  order  to 
holiness,"  and  between  truth  and  holiness  there  is 
an  indissoluble  connection.  It  would  be  as  rea- 
sonable to  expect  a  child  born  into  an  atmosphere 
corrupted  with  pestilential  vapour  to  grow  and  be 
healthy  as  that  spiritual  life  should  flourish  with- 
out the  nutriment  of  the  pure  milk  of  the  Word, 
and  without  breathing  in  the  wholesome  atmos- 
phere  of  truth.  The  new  man  often  remains  in  a 
dwarfish  state  because  he  is  fed  upon  husks,  or  he 
grows  into  a  distorted  shape  by  means  of  the  errors 
which  are  inculcated  upon  him.  It  is  of  unspeak- 
able   importance    that    the    young    disciple   have 


RELIGIOUS  EXPERIENCE.  69 

sound,  instructive  and  practical  preaching  to  attend 
on.  It  is  also  of  consequence  that  the  religious 
people  with  whom  he  converses  should  be  discreet, 
evangelical  and  intelligent  Christians,  and  that  the 
books  put  into  his  hands  should  be  of  the  right 
kind.  There  is  what  may  be  called  a  sectarian 
peculiarity  in  the  experimental  religion  of  all  the 
members  of  a  religious  denomination.  When  it 
is  required,  in  order  that  persons  be  admitted  to 
communion,  that  they  publicly  give  a  narrative  of 
their  minds,  there  will  commonly  be  observed  a 
striking  similarity.  There  is  a  certain  mould  into 
which  all  seem  to  be  cast.  By  the  way,  this  requi- 
sition is  unwise;  few  persons  have  humility  and 
discretion  enough  to  be  trusted  to  declare  in  a 
public  congregation  what  the  dealings  of  God  with 
their  souls  have  been.  When  ignorant,  weak  and 
fanciful  persons  undertake  this,  they  often  bring  out 
such  crude  and  ludicrous  things  as  greatly  tend  to 
bring  experimental  religion  into  discredit.  Th* 
practice  seems  also  to  be  founded  on  a  false  principle 
— namely,  that  real  Christians  are  able  to  tell  with 
certainty  whether  others  have  religion  if  they  hear 
their  experience.  Enthusiasts  have  always  laid 
claim  to  this  discernment  of  the  spirits,  and  this 
enthusiasm   is   widely  j-ipread    through  some  large 


70  THOUGHTS  ON 

sects ;  and  when  they  meet  with  any  professing 
piety,  they  are  always  solicitous  to  hear  an  account 
of  their  conviction,  conversion,  etc.  A  free  inter- 
course of  this  kind  among  intimate  friends  is  no 
doubt  profitable,  but  a  frequent  and  indiscriminate 
disclosure  of  these  secret  things  of  the  heart  is 
attended  with  many  evils.  Among  the  chief  is 
the  fostering  of  spiritual  pride,  which  may  often 
be  detecjted  when  the  person  is  boasting  of  his 
humility. 

In  those  social  meetings  in  which  every  person 
is  questioned  as  to  the  state  of  his  soul  the  very 
sameness  of  most  of  the  answers  ought  to  render 
the  practice  suspicious.  Poor,  weak  and  ignorant 
persons  often  profess  to  be  happy  and  to  be  full  of 
the  love  of  God  when  they  know  not  what  they 
say.  It  is  wonderful  how  little  you  hear  of  the 
spiritual  conflict  in  the  account  which  many  pro- 
fessors give  of  their  experience.  The  people  know 
what  kind  of  answers  is  expected  of  them,  and 
they  come  as  near  as  they  can  to  what  is  wished ; 
and  it  is  to  be  feared  that  many  cry  "  peace"  when 
there  is  no  peace,  and  say  that  they  are  happy 
merely  because  they  hear  this  from  the  lips  of 
others.  Hypocrisy  is  a  fearful  evil^  and  every- 
thing which  has  a  tendency  to  produce  it  shouU 


RELIGIOUS  EXPERIENCE.  71 

be  avoided.  Among  some  classes  of  religious 
people  all  doubting  about  the  goodness  and  safety 
of  our  slate  is  scouted  as  inconsistent  with  faith. 
It  is  assumed  as  indubitably  true  that  every  Chris- 
tian must  be  assured  of  his  being  in  a  state  of 
grace,  and  they  have  no  charity  for  those  who  are 
distressed  with  almost  perpetual  doubts  and  fears. 
This  they  consider  to  be  the  essence  of  unbelief,  for 
faith,  according  to  them,  is  a  full  persuasion  that 
our  sins  ai'e  forgiven.  No  painful  process  of  self- 
examination  is  therefore  requisite,  for  every  believer 
has  possession  already  of  all  that  could  be  learned 
from  such  examination.  Among  others  doubting, 
it  is  to  be  feared,  is  too  much  encouraged ;  and 
serious  Christians  are  perplexed  with  needless 
scruples  originating  in  the  multiplication  of  the 
marks  of  conversion,  which  sometimes  are  diffi- 
cult of  application,  and,  in  other  cases,  are  not 
scriptural,  but  arbitrary,  set  up  by  the  preacher, 
who  values  himself  upon  his  skill  in  detecting  the 
close  hypocrite ;  whereas  he  wounds  the  weak  be- 
liever in  ten  cases  where  he  awakens  the  hypocrite 
in  one.  I  once  heard  one  of  these  preachers,  whose 
common  mode  was  harsh  and  calculated  to  distress 
the  feeble-m'nded,  attempt  to  preach  in  a  very  dif- 
feren .   style       He   seemed   to   remember  that    he 


72  THOUGHTS  ON 

should  not  "bruise  the  broken  reed"  nor  "quench 
the  smoking  flax."  A  person  of  a  contrite  spirit 
heard  the  discourse  with  unusual  comfort,  but  at 
the  close  the  preacher  resumed  his  usual  harsh 
tone  and  said,  "  Now  you  hypocrites  will  be 
**  snatching  at  the  children's  bread."  On  hearing 
which  the  broken-hearted  hearer  felt  himself  ad- 
dressed, and  instantly  threw  away  all  the  comfort 
which  he  had  received.  And  though  there  might 
be  a  hundred  hypocrites  present,  yet  not  one  of 
them  cared  anything  about  the  admonition. 

In  some  places,  anxious  inquirers  are  told  that 
if  they  will  hold  on  praying  and  using  the  means, 
God  is  bound  to  save  them  ;  as  though  a  dead, 
condemned  sinner  could  so  pray  as  to  bring  God 
under  obligation  to  him,  or  could  secure  the  bless- 
ings of  the  covenant  of  grace  by  his  selfish,  legal 
striving.  These  instructions  accord  very  much 
with  the  self-righteous  spirit  which  is  naturally  in 
us  all ;  and  one  of  two  things  may  be  expected  to 
ensue — either  that  the  anxious  inquirer  will  con- 
clude that  he  has  worked  out  his  salvation  and 
cry  peace,  or  that  he  should  sink  into  discourage- 
ment and  charge  God  foolishly  because  he  does  not 
hear  his  prayers  and  grant  him  his  desires.  There 
is  another  extreme,  i)ut  not  so  common  among  us. 


RELIGIOUS  EXPERIENCE.  73 

It  is  to  tell  the  unconverted,  however  anxious,  not 
to  pray  at  all — that  their  prayers  are  an  abomina- 
tion to  God,  and  can  answer  no  good  purpose  until 
they  are  able  to  pray  in  faith.  The  writer  hap- 
pened once  to  be  cast  into  a  congregation  where 
this  doctrine  was  inculcated  at  the  time  of  a  con- 
siderable revival,  when  many  sinners  were  cut  to 
the  heart  and  were  inquiring,  What  must  we  do 
to  be  saved  ?  He  conversed  with  some  who  ap- 
peared to  be  under  deep  and  awful  convictions,  but 
they  were  directed  to  use  no  means,  but  to  believe; 
and  they  appeared  to  remain  in  a  state  of  perfect 
quiescence,  doing  nothing  but  confessing  the  justice 
of  their  condemnation  and  appearing  to  feel  that 
they  were  entirely  at  the  disposal  of  Him  who 
"  has  mercy  on  whom  he  will  have  mercy."  The 
theory,  however,  was  not  consistently  carried  out, 
for  while  these  persons  were  taught  not  to  pray, 
they  were  exhorted  to  hear  the  gospel  and  were 
frequently  conversed  with  by  their  pastor.  But 
this  extreme  is  not  so  dangerous  as  the  former, 
which  encourages  sinners  to  think  that  they  can 
do  something  to  recommend  themselves  to  God  by 
their  unbelieving  prayers.  The  fruits  of  this  re- 
vival, 1  have  reason  to  believe,  were  very  precious. 
Even  among  the  same  people  and  under  the  same 


74 


ON  RELIGIOUS  EXPERIENCE. 


minister  the  exercises  of  the  awakened  in  a  revival 
are  very  different.  In  some  seasons  of  this  sort 
the  work  appears  to  be  far  deeper  and  more  solemn 
than  in  others. 


CHAPTER   IV. 

Causes  of  diversity  in  experience  continued — Eftect  of  tem- 
perament— Melancholy — Advice  to  the  friends  of  persons 
thus  affected — Illustrative  cases — Causes  of  melancholy  and 

insanity. 

TXTE  have  before  shown  how  the  principle  of 
*  '  spiritual  life  is  affected  in  its  appearance  by 
two  circumstances — the  degree  of  vigour  given  to 
it  in  its  commencement,  and  the  degree  of  know- 
ledge and  maturity  of  judgment  which  one  may 
possess  above  another.  We  now  come  to  another 
pregnant  cause  of  the  great  variety  which  is  found 
in  the  exercises  and  comforts  of  real  Christians, 
and  that  is  the  difference  of  temperament  which  is 
so  familiar,  and  which  so  frequently  modifies  the 
characters  as  well  as  the  feelings  of  men  in  other 
matters.  There  can  be  no  doubt,  I  think,  that  the 
susceptibility  of  lively  emotion  is  exceedingly  differ- 
ent in  men  under  the  same  circumstances.  Persons 
of  strong  affections  and  ardent  temperament,  upon 
an  unexpected  bereavement  of  a  beloved  wife  or 
child,  are  throivn  into  an  agony  of  grief  Avhich  is 

75 


76  THOUGHTS  ON 

scarcely  tolerable,  while  those  of  a  cold,  phleg- 
matic temperament  seem  to  suffer  no  exquisite 
anguish  from  this  or  any  other  cause.  Not  that 
they  possess  more  fortitude  or  resignation — for  the 
contrary  may  be  the  fact — but  their  susceptibilities 
are  less  acute.  And  this  disparity  appears  in 
nothing  more  remarkably  than  in  the  tendency  to 
entertain  different  degrees  of  hope  or  fear  in  similar 
circumstances.  For  while  some  will  hope  when- 
ever there  is  the  smallest  ground  for  a  favourable 
result,  others  are  sure  to  fear  the  worst  which  can 
possibly  happen  ;  and  their  apprehensions  are  pro- 
portioned to  the  magnitude  of  the  interest  at  stake 
Now,  is  it  wonderful  that  men's  religious  feel- 
ings should  be  affected  by  the  same  causes  ?  When 
two  exercised  persons  speak  of  their  convictions, 
their  sorrows  and  their  hopes,  is  it  not  to  be  ex- 
pected that  with  the  same  truths  before  their  minds 
those  of  a  sanguine  temperament  will  experience 
more  sensible  emotions,  and  upon  the  same  evi- 
dence entertain  more  confident  hopes,  than  those 
of  a  contrary  disposition?  And  of  necessity  the 
joy  of  the  One  will  be  much  more  lively  than  that 
of  the  other.  Thus,  two  persons  may  be  found 
whose  experience  may  have  been  very  similar  as 
to  their  conviction   of   sin  and    exercise   of  faith 


RELIOIOUS  EXPERTENCK.  77 

and  repentance,  and  yet  the  one  will  express  a 
strong  confidence  of  having  passed  from  death 
unto  life,  while  the  other  is  afraid  to  express  a 
trembling  hope.  Of  these  two  classes  of  Chris- 
tians, the  first  is  the  most  comfortable — the  latter 
the  safest,  as  being  unwilling  to  be  satisfied  with 
any  evidence  but  the  strongest.  But  there  is  not 
only  a  wide  diiference  from  this  natural  cause  of 
the  liveliness  of  the  emotions  of  joy  and  sorrow, 
and  of  the  confidence  of  the  hopes  entertained,  but 
usually  a  very  different  mode  of  expression.  San- 
guine persons,  from  the  very  impulse  of  ardent 
feeling,  have  a  tendency  to  express  things  in  strong 
language  that  constantly  verges  on  exaggeration. 
They  are  apt  to  use  superlatives  and  strong  em- 
phasis as  wishing  to  convey  a  full  idea  of  their 
feelings,  while  those  of  a  colder  temperament  and 
more  timid  disposition  fall  below  the  reality  in 
their  descriptions,  and  are  cautious  not  to  convey 
to  others  too  high  an  idea  of  what  they  have  expe- 
rienced. This  diversity,  as  the  cause  is  permanent, 
characterizes  the  religious  experience  of  these  re- 
spective classes  of  Christians  through  their  whole 
pilgrimage,  and  may  be  equally  manifest  on  a  dying 
bed. 

Hence  it  appears   how  very  uncertain   a  know- 


78  THOUGHTS  ON 

ledge  of  the  internal  state  of  the  heart  we  obtain 
from  the  words  and  professions  of  serious  persons. 
It  should  also  serve  to  shake  the  vain  confidence 
of  those  who  imagine  that  they  can  decide  with 
certainty  whether  another  is  a  truly  converted  per- 
son merely  from  hearing  a  narrative  of  his  re- 
ligious experience,  that  two  persons  may  employ 
the  same  words  and  phrases  to  express  their  feel- 
ings, and  yet  those  feelings  may  be  specifically 
different.  Each  may  say,  "  I  felt  the  love  of  God 
shed  abroad  in  my  heart,"  which  in  the  one  case 
may  be  the  genuine  affection  described  in  these 
words,  while  in  the  other  it  may  be  a  mere  trans- 
port of  natural  feeling,  a  mere  selfish  persuasion 
of  being  a  favourite  of  heaven,  or  a  high  state  of 
nervous  exhilaration  produced  by  a  physiological 
cause.  Both  these  persons  may  be  sincere  accord- 
ing to  the  popular  acceptation  of  that  term — that 
is,  both  have  really  experienced  a  lively  emo- 
tion, and  both  mean  to  express  the  simple  fact — and 
yet  the  one  is  a  real  Christian,  while  the  other  may 
be  in  an  unregenerate  state.  Another  thing  which 
ought  to  destroy  this  foolish  persuasion  that  we 
can  certainly  determine  the  true  spiritual  condition 
of  another  person  by  hearing  from  him  a  narrative 
of  his  experience,   is  that  any   words   or  phrases 


RELIGIOUS  EXPERIENCE.  79 

which  can  be  used  by  a  really  pious  man  may  be 
learned  by  a  designing  hypocrite.  What  is  to 
hinder  such  a  one  from  using  the  very  language 
and  imitating  the  very  manner  in  which  true 
Christians  have  been  heard  to  relate  their  experi- 
ence ?  What  can  prevent  deceivers  from  catching 
up  the  narrative  of  godly  exercises  so  abundantly 
found  in  religious  biography,  and  applying  it  to 
themselves  as  though  they  had  experience  of  these 
things?  While  only  two  classes  of  Christians  have 
been  mentioned,  yet  in  each  of  these  there  are 
many  subordinate  divisions,  to  describe  all  of  which 
would  be  tedious  and  not  for  edification.  The 
reader  can  readily  apply  the  general  principles  to 
every  variety  of  experience,  modified  by  this  cause. 
In  the  preceding  remarks  the  healthy  constitu- 
tional temperament  has  alone  been  brought  into 
view ;  but  by  far  the  most  distressing  cases  of  con- 
science with  which  the  spiritual  physician  has  to 
deal  are  owing  to  a  morbid  temperament.  As  most 
people  are  inclined  to  conceal  their  spiritual  dis- 
tresses, few  have  any  conception  of  the  number  of 
persons  who  are  habitually  suffering  under  the 
frightful  malady  of  melancholy.  With  some  this 
disease  is  not  permanent,  but  occasional.  They 
have  only  periodical  paroxysms  of  deep  religious 


80  THOUGHTS   ON 

depression :  and  they  may  be  said  to  have  their 
compensation  for  the  dark  and  cloudy  day  by  being 
favoured  with  one  of  peculiar  brightness  in  quick 
succession.  If  their  gloom  was  uninterrupted,  it 
would  be  overwhelming,  but  after  a  dark  night 
rises  a  lovely  morning  without  the  shadow  of  a 
cloud.  This  rapid  and  great  alternation  of  feeling 
is  found  in  those  who  possess  what  may  be  called 
a  mercurial  temperament.  It  is  connected  with  a 
nervous  system  peculiarly  excitable  and  exceedingly 
liable  to  temporary  derangement.  A  rougii  east 
wind  is  sufficient  to  blow  up  clouds  which  com- 
pletely obscure  the  cheerful  sunshine  of  the  soul, 
while  the  wholesome  zephyrs  as  quickly  drive  all 
these  gloomy  clouds  away.  Such  persons  always 
have  a  stomach  easily  disordered,  and  one  ounce 
of  improper  food  or  one  too  much  of  wholesome 
food  is  cause  sufficient  to  derange  the  nerves  ;iii(l 
depress  the  spirits.  The  want  of  refreshing  sleep 
or  watchfulness  is  another  cause  of  the  same  effects, 
and  in  its  turn  is  an  effect  from  disordered  nerves. 
But  merely  physical  causes  are  not  the  only  ones 
which  tend  to  produce  this  painful  state  of  feel- 
ing. It  is  often  produced  in  a  moment  by  hear- 
ing some  unpleasant  intelligence  or  by  the  occur- 
rence of   some  disagreeable  event.     But,   as   was 


RELIGIOUS  EXPERIENCE.  81 

hinted,  when  these  people  of  nervous  temperament 
are  relieved  from  a  fit  of  depression,  their  sky  is 
uncommonly  free  from  clouds ;  their  hopes  are 
lively,  their  spirits  buoyant,  and  nothing  can 
trouble  them.  These  alternations  of  day  and  night, 
of  sunshine  and  darkness,  must  of  necessity  affect 
the  feelings  in  regard  to  all  matters  temporal  and 
spiritual ;  for  as  in  a  dark  night  every  object  ap- 
pears black,  so  when  the  mind  is  overcast  with 
gloomy  clouds  every  view  must  partake  of  the 
same  aspect.  To  many  persons  this  description 
will  be  unintelligible,  but  by  others  it  will  be  re- 
cognized at  once  as  a  just  view  of  their  own  case. 
But  when  religious  melancholy  becomes  a  fixed 
disease,  it  may  be  reckoned  among  the  heaviest 
calamities  to  which  our  suffering  nature  is  subject. 
It  resists  all  argument,  and  rejects  every  topic  of 
consolation,  from  whatever  source  they  may  proceed. 
It  feeds  upon  distress  and  despair,  and  is  displeased 
even  with  the  suggestion  or  offer  of  relief  The 
mind  thus  affected  seizes  on  those  ideas  and  truths 
which  are  most  awful  and  terrific.  Any  doctrine 
which  excludes  all  hope  is  congenial  to  the  melan- 
choly spirit,  and  it  seizes  on  such  things  with  au 
unnatural  avidity,  and  will  not  let  them  go. 

There  is  nn  subject  on  which  it  is  more  vain  and 


82  THOUGHTS  ON 

dangerous  to  theorize  than  our  religious  experience. 
It  is  therefore  of  unspeakable  importance  that 
ministers  of  the  gospel,  who  have  to  deal  with  dis- 
eased consciences,  should  have  had  some  experience 
themselves  in  these  matters.  This,  no  doubt,  is 
one  reason  why  some,  intended  to  be  "  sons  of  con- 
solation" to  others,  have  been  brought  through 
deep  waters  and  have  been  buifeted  by  many  storms 
before  they  obtained  a  settled  peace  of  mind.  It 
is  a  proper  object  of  inquiry  why,  in  our  day,  so  lit- 
tle is  heard  about  the  spiritual  troubles  of  which  we 
read  so  much  in  the  casuistical  treatises  of  writers 
of  a  former  age.  It  can  searcsely  be  supposed  that 
the  faith  of  modern  Christians  is  so  much  stronger 
than  that  of  believers  who  lived  in  other  days  that 
they  are  enabled  easily  to  triumph  over  their  mel- 
ancholy fears  and  despondency.  Neither  can  we 
suppose  that  Satan  is  less  busy  in  casting  his  fiery 
darts  and  in  attempts  to  drive  the  children  of  God 
to  despair.  There  is  reason  to  fear  that  among 
Christians  of  the  present  time  there  is  less  deep 
spiritual  exercise  than  in  former  days ;  and  as  little 
is  said  on  this  subject  in  public  discourses,  there 
may  be  greater  concealment  of  the  troubles  of  this 
kind  than  if  these  subjects  were  more  frequently 
discussed.     It  is  observable  that  all  those  who  have 


RELIGIOUS  EXPERIENCE.  83 

experienced  this  sore  affliction,  an.i  have  been  mer- 
cifully delivered  from  it,  are  very  solicitous  to  ad- 
minister relief  and  comfort  to  others  who  are  still 
exposed  to  the  peltings  of  the  pitiless  storm ;  and 
these  are  the  persons  who  feel  the  tenderest  sym- 
pathy with  afflicted  consciences,  and  know  how  to 
bear  with  the  infirmities  and  waywardness  which 
accompany  a  state  of  religious  melancholy.  It  is 
also  remarkable  that  very  generally  they  who  have 
been  recovered  from  such  diseases  attribute  no 
small  part  of  their  troubles  to  a  morbid  temper- 
ament of  body,  and  accordingly  in  their  counsels 
to  the  melancholy  they  lay  particular  stress  on  the 
regular  healthy  state  of  the  body. 

About  the  close  of  the  seventeenth  century,  the 
Rev.  Timothy  Rogers,  a  pious  and  able  minister 
of  London  fell  into  a  state  of  deep  melancholy; 
and  such  was  the  distressing  darkness  of  his  mind 
that  he  gave  up  all  hope  of  the  mercy  of  God  and 
believed  himself  to  be  a  vessel  of  wrath  designed 
for  destruction,  for  the  praise  of  the  glorious  jus- 
tice of  the  Almighty.  His  sad  condition  was 
known  to  many  pious  ministers  and  people 
throughout  the  country,  who,  it  is  believed,  were 
earnest  and  incessant  in  their  supplications  in  his 
behalf.     And  these  intercessions  were  not  ineffect 


84  THOUGHTS  ON 

11  al,  for  it  pleaded  God  to  grant  a  complete  deliver- 
ance to  his  suffering  servant.  And  having  received 
comfort  of  the  Lord,  he  was  exceedingly  desirous 
to  be  instrumental  in  administering  the  same  com- 
fort to  others  with  which  he  himself  had  been 
comforted.  He  therefore  wrote  several  treatises 
with  this  object  in  view,  which  are  well  calculated 
to  be  of  service  to  those  labouring  under  sjDiritual 
distress.  One  of  these  is  entitled  "  Hecovery 
FROM  Sickness,"  another,  "  Consolation  to 
THE  Afflicted,"  and  a  third,  "A  Discourse 
ON  Trouble  of  Mind,  and  the  Disease  of 
Melancholy." 

In  the  "  preface "  to  this  last-named  work 
the  author  gives  directions  to  the  friends  of  per- 
sons labouring  under  religious  melancholy  how  to 
treat  them.  The  substance  of  these  I  will  now 
communicate  to  the  reader  :  "1.  Look  upon  your 
distressed  friends  as  under  one  of  the  worst  dis- 
tempers to  which  this  miserable  life  is  obnoxious. 
Melancholy  incapacitates  them  for  thought  or  ac- 
tion ;  it  confounds  and  disturbs  all  their  thoughts 
and  fills  them  with  vexation  and  anguish.  I  verily 
believe  that  when  this  malign  humour  is  deeply 
fixed  and  has  spread  its  deleterious  influence  over 
every  part,  it  is  as  vain  to  attempt  to  resist  it  by 


RELIGIOUS  EXPERIENCE.  85 

reasoning  and  rational  motives  as  to  oppose  a  fever, 
or  the  gout,  or  pleurisy.  One  of  the  very  worst 
attendants  of  this  disease  is  the  want  of  sleep,  by 
which  in  other  distresses  men  are  relieved  and 
refreshed;  but  in  this  disease  either  sleep  flies  far 
away,  or  is  so  disturbed  that  the  poor  sufferer,  in- 
stead of  being  refreshed,  is  like  one  on  the  rack. 
The  faculties  of  the  soul  are  weakened  and  all 
their  operations  disturbed  and  clouded,  and  the 
poor  body  languishes  and  pines  away  at  the  same 
time.  And  that  which  renders  this  disease  more 
formidable  is  its  long  continuance.  It  is  a  long  time 
often  before  it  comes  to  its  height,  and  usually  as 
tedious  in  its  declension.  It  is,  in  every  respect, 
sad  and  overwhelmfng — a  state  of  darkness  that 
has  no  discernible  beams  of  light.  It  generally 
begins  in  the  body,  and  then  conveys  its  venom  to 
the  mind.  I  pretend  not  to  tell  you  M'hat  medi- 
cines will  cure  it,  for  I  know  of  none.  I  leave 
you  to  advise  with  such  as  are  skilled  in  physic, 
and  especially  to  such  doctors  as  have  experienced 
something  of  it  themselves,  for  it  is  impossible  to 
understand  the  nature  of  it  in  any  other  way  than 
by  experience.  There  is  danger,  as  Mr.  Green  ham 
says,  'that  the  bodily  physician  ,vill  look  no  far- 
ther than  the  body,  while  the  spiritual   physician 


•86  THOUGHTS  ON 

will  totally  disregard  the  body  and  look  only  it  the 
mind.' 

"  2.  Treat  those  who  are  under  this  disease  with 
tender  compassion.  Remember  also  that  you  are 
liable  to  the  same  affliction,  for  however  brisk  your 
spirits  and  lively  your  feelings  now,  you  may  meet 
with  such  reverses,  with  such  long  and  sharp  afflic- 
tions, as  will  sink  your  spirits.  Many,  not  natu- 
rally inclined  to  melancholy,  have  by  overwhelming 
and  repeated  calamities  been  sunk  into  this  dark 
gulf. 

''  3.  Never  use  harsh  language  to  your  friends 
when  under  the  disease  of  melancholy.  This  will 
only  serve  to  fret  and  perplex  them  the  more,  but 
will  never  benefit  them.  I  know  that  the  counsel 
of  some  is  to  rebuke  and  chide  them  on  all  occa- 
sions ;  but  I  dare  confidently  say  that  such  advisers 
never  felt  the  disease  themselves,  for  if  they  had, 
they  would  know  that  thus  they  do  but  pour  oil 
into  the  flames,  and  chafe  and  exasperate  their 
wounds  instead  of  healing  them.  Mr.  Dod,  by 
reason  of  his  mild,  meek  and  merciful  spirit,  was 
reckoned  one  of  the  fittest  persons  to  deal  with 
those  thus  afflicted.  Never  was  any  person  more 
tender  and  compassionate,  as  all  will  be  convinced 
who  will  read  the  accounts   of  Mr.  Peacock  and 


RELIGIOUS  EXPERIENCE.  87 

Mrs.  Drake,  both  of  whom  were  greatly  relieved 
by  his  conversation. 

"  4.  If  you  would  possess  any  influence  over 
your  friends  in  this  unhappy  state  of  mind,  you 
must  be  careful  not  to  express  any  want  of  confi- 
dence in  what  they  relate  of  their  own  feelings  and 
distresses.  On  this  point  there  is  often  a  great 
mistake.  When  they  speak  of  their  frightful  and 
distressing  apprehensions,  it  is  common  for  friends 
to  reply  'that  this  is  all  imaginary' — 'nothing 
but  fancy,'  'an  unfounded  whim.'  Now,  the  dis- 
ease is  a  real  one,  and  their  misery  is  as  real  as 
any  experienced  by  man.  It  is  true  their  imagina- 
tion is  disordered,  but  this  is  merely  the  effect  of  a 
deeper  disease.  These  afflicted  persons  never  can 
believe  that  you  have  any  real  sympathy  with  their 
misery,  or  feel  any  compassion  for  them,  unless  you 
believe  what  they  say. 

"  5.  Do  not  urge  your  melancholy  friends  to  do 
what  is  out  of  their  power.  They  are  like  persons 
whose  bones  are  broken  and  who  are  incapacitated 
for  action.  Their  disease  is  accompanied  with 
perplexing  and  tormenting  thoughts ;  if  you  can 
innocently  divert  them,  you  would  do  them  a  great 
kindness,  but  do  not  urge  them  to  anything  which 
requires  close  and  inten'   thinking ;  this  will  only 


88 


THOUGHTS  ON 


increase  the  disease.  But  you  will  ask,  Ought  wo 
not  to  urge  them  to  hear  the  word  of  God  ?  I  an- 
swer, if  they  are  so  far  gone  in  the  disease  as  to 
be  in  continual,  unremitting  anguish,  they  are  not 
capable  of  hearing  on  account  of  the  painful  dis- 
order of  their  minds.  But  if  their  disorder  is  not 
come  to  such  a  distressing  height,  you  may  kindly 
and  gently  persuade  them  to  attend  on  the  preach- 
ing of  the  Word ;  but  beware  of  using  a  peremp- 
tory and  violent  method.  The  method  pursued  by 
Mr.  Dod  with  Mrs.  Drake  should  be  imitated. 
'The  burden  which  overloaded  her  soul  was  so 
great  that  we  never  durst  add  any  thereunto,  but 
fed  her  with  all  encouragements,  she  being  too  apt 
to  overcharge  herself,  and  to  despair  upon  any 
addition  of  fuel  to  that  fire  which  was  inwardly 
consuming  her.  And  so,  wherever  she  went  to 
hear,  notice  was  given  to  the  minister  officiating 
that  he  had  such  a  hearer,  and  by  this  means  she 
received  no  discouragement  from  hearing,' 

"  6.  Do  not  attribute  the  effects  of  mere  disease 
to  the  devil ;  although  I  do  not  deny  that  he  has 
an  agency  in  producing  some  diseases,  especially  by 
harassing  and  disturbing  the  mind  to  such  a  degree 
that  the  body  suffers  with  it.  But  it  is  very  un- 
wise to  ascribe  every  feeling  and  every  word  of  the 


BEL  1 010  us  EXPERIENCE.  89 

melancholy  man  to  Satan,  whereas   many  of  these 
are  as  natural  consequences  of  bodily  disease  as  the 
symptoms  of  a  fever,  which   the  poor  sufferer  can 
no  more  avoid  than  the  sick  man  can  keep  himself 
from  sighing  and  groaning.     Many  will  say  to  such 
a  one,    '  Why  do  you  so  pore  over  your  case  and 
thus  gratify  the    devil?'    whereas   it   is   the  very 
nature  of  the  disease  to  cause  such  fixed   musings. 
You  might  as  well  say  to  a  man  in  a  fever,  '  Why 
are  you  not  well?  why  will  you  be  sick?'     Some, 
indeed,  suppose  that  the  melancholy  hug  their  dis- 
ease and  are  unwilling  to  give  it  up,  but  you  migl  t 
as  well  suppose  that  a  man  would  be  pleased  with 
lying  on  a  bed  of  thorns  or  in  a  fiery  furnace.     No 
doubt  the  devil  knows  how  to  work  on  minds  thus 
diseased,  and  that,  by  shooting  his  fiery  darts,  he 
endeavours  to  drive  them  to  utter  despair.     But 
if  you  persuade  them  that  all  which  they  experi- 
ence is  from  the  devil,  you  may  induce  the  opinion 
in  them  that  they  are  actually  possessed  of  the  evil 
one;    which   has   been    the    unhappy  condition   of 
some  whose  minds  were  disordered.     I  would  not 
have  you  bring  a  railing  accusation  even  against 
the   devil,   neither    must  you    falsely  accuse    your 
friends  by  saying  that  they  gratify  him. 

"  7.  Do   not    express    much  surprise  or  wonder 


90  THOUGHTS  ON 

at  anytliiiig  which  melancholy  persons  sa)  or  do. 
What  will  not  they  say  who  are  in  despair  of  God's 
mercy?  What  will  not  they  do  who  think  them- 
selves lost  for  ever?  You  know  that  even  such  a 
man  as  Job  cursed  his  day,  so  that  the  Lord 
charged  him  '  with  darkening  counsel  by  words 
without  knowledge.'  Do  not  wonder  that  they 
give  expression  to  bitter  complaints;  the  tongue 
will  always  be  speaking  of  the  aching  tooth.  Their 
soul  is  sore  vexed  ;  and  although  they  get  no  good 
by  complaining,  yet  they  cannot  but  complain  to 
find  themselves  in  such  a  doleful  case.  And  they 
can  say  with  David,  *  I  am  weary  with  my  groan- 
ing :  all  the  night  make  I  my  bed  to  swim,  I  water 
my  couch  with  my  tears ;'  yet  they  cannot  forbear 
to  groan  and  weep  more,  until  their  very  eyes  be 
consumed  with  grief.  Let  no  sharp  words  of  theirs 
provoke  you  to  talk  sharply  to  them.  Sick  people 
are  apt  to  be  peevish,  and  it  would  be  a  great 
weakness  in  you  not  to  bear  with  them  when  you 
see  that  a  long  and  sore  disease  has  deprived  them 
of  their  former  good  temper. 

"  8.  Do  not  tell  them  any  frightful  stories,  nor 
recount  to  them  the  sad  disasters  which  have  over- 
taken others.  Their  hearts  do  already  meditate 
terror,  and  by  every  alarming  thing  of  which  they 


RELIGIOUS  EXPERIENCE.  91 

hear  they  are  the  more  terrified,  and  their  dis- 
ordered imagination  is  prepared  to  seize  upon 
every  frightful  image  which  is  presented.  The 
hearing  of  sad  things  always  causes  them  more 
violent  agitations.  Yet  you  must  avoid  merriment 
and  levity  in  their  presence,  for  this  would  lead 
them  to  think  that  you  have  no  sympathy  with 
them  nor  concern  for  them.  A  mixture  of  gravity 
and  affableness  will  best  suit  them  ;  and  if  I  might 
advise,  I  would  counsel  parents  not  to  put  their 
children  who  are  naturally  inclined  to  melancholy 
to  learning,  or  to  any  employment  which  requires 
much  study,  lest  they  should  at  length  be  preyed 
upon  by  their  own  thoughts. 

"  9.  Do  not,  however,  think  it  needless  to  talk 
with  them.  But  do  not  speak  as  if  you  thought 
their  disease  would  be  of  long  continuance,  for 
this  is  the  prospect  which  appears  most  gloomy  to 
the  melancholy.  Rather  encourage  them  to  hope 
for  speedy  deliverance.  Endeavor  to  revive  their 
spirits  by  declaring  that  God  can  give  them  relief 
in  a  moment,  and  that  he  has  often  done  so  with 
others ;  that  he  can  quickly  heal  their  disease,  and 
?ause  his  amiable  and  reconciled  face  to  shine  upon 
them. 

"  It  will  be  useful  to  tell  them  of  others  who 


92  THOUGHTS   ON 

have  been  in  the  same  state  of  suffering  and  yet 
have  been  delivered.  It  is,  indeed,  true  that  they 
who  are  depressed  by  such  a  load  of  grief  are 
with  difficulty  persuaded  that  any  were  ever  in 
such  a  condition  as  they  are.  They  think  them- 
selves to  be  more  wicked  than  Cain  or  Judas,  and 
view  their  own  cases  to  be  entirely  singular.  It 
will,  therefore,  be  important  to  relate  real  cases  of 
deliverance  from  similar  distress  and  darkness. 
Several  such  cases  have  been  known  to  me,  as  that 
of  Mr.  Rosewell,  and  also  Mr.  Porter,  both  minis- 
ters of  the  gospel.  The  latter  was  six  years  under 
the  pressure  of  melancholy ;  yet  both  these  expe- 
rienced complete  deliverance,  and  afterward  re- 
joiced in  the  light  of  God's  countenance.  I  my- 
self was  near  two  years  in  great  pain  of  body  and 
greater  pain  of  soul,  and  without  any  prospect  of 
peace  or  help ;  and  yet  God  hath  recovered  me  by 
his  sovereign  grace  and  mercy.  Mr.  Robert  Bruce, 
minister  in  Edinburgh,  was  twenty  years  in  terrors 
of  conscience,  and  yet  delivered  afterward.  And 
so  of  many  others  who  after  a  dark  and  stormy 
night  were  blessed  with  the  cheerful  light  of  re- 
turning day.  Mr.  Fox,  in  his  Book  of  Martyrs, 
gives  an  account  of  a  certain  Mr.  Glover,  who  was 
worn   and  consumed  with  inward  trouble  for  five 


RELIGIOUS  EXPERIENCE.  93 

years,  so  that  he  had  no  comfort  in  his  food  nor 
in  his  sleep,  nor  in  any  enjoyment  of  life.  He  was 
as  perplexed  as  if  he  had  been  in  the  deepest  pit 
of  hell ;  and  yet  this  good  servant  of  God,  after 
all  these  horrid  temptations  and  bulFetings  of  Satan, 
was  delivered  from  all  his  trouble,  and  the  effect 
was  such  a  degree  of  mortification  of  sin  that  he 
appeared  as  one  already  in  heaven. 

"11.  The  next  thing  which  you  are  to  do  for 
your  melancholy  friends  is  to  pray  for  them.  As 
they  have  not  light  and  composure  to  pray  for 
themselves,  let  your  eyes  weep  for  them  in  secret, 
and  there  let  your  souls  melt  in  fervent  holy  pray- 
ers. You  know  that  none  but  God  alone  can  help 
them.  Mr.  Peacock  said  to  Mr.  Dod  and  his  other 
friends,  'Take  not  the  name  of  God  in  vain  by 
praying  for  such  a  reprobate.'  Mr.  Dod  replied, 
'  If  God  stir  up  your  friends  to  pray  for  you,  he 
will  stir  up  himself  to  hear  their  prayers.'  You 
ought  to  consider  that  nothing  but  prayer  can  do 
them  good.  It  is  an  obstinate  disease  that  nothing 
else  will  overcome.  Those  who  can  cure  them- 
selves by  resorting  to  wine  and  company  were 
never  under  this  disease. 

"  12.  Not  only  pray  for  them  yourself,  but  en- 
gage o<her  Christian  friends  also  to  pray  for  them. 


94  THOUGHTS  ON 

When  many  good  people  join  their  requests  to- 
gether their  cry  is  more  acceptable  and  prevalent. 
When  the  Church  united  in  prayer  for  Peter  in 
chains,  he  was  soon  delivered,  and  in  the  very  time 
of  their  prayers.  All  believers  have,  through 
Christ,  a  great  interest  in  heaven,  and  the  Father 
is  willing  to  grant  what  they  unitedly  and  impor- 
tunately ask  in  the  name  of  his  dear  Son.  I  my- 
self have  been  greatly  helped  by  the  prayers  of 
others,  and  I  heartily  thank  all  those  especially 
who  set  apart  particular  days  to  remember  at  a 
throne  of  grace  my  distressed  condition.  Blessed 
be  God  that  he  did  not  turn  away  his  mercy  from 
me  nor  turn  a  deaf  ear  to  their  supplications  ! 

"  13.  Put  your  poor  afflicted  friends  in  mind 
continually  of  the  sovereign  grace  of  God  in  Jesus 
Christ.  Often  impress  on  their  minds  that  he  is 
merciful  and  gracious ;  that  as  far  as  the  heavens 
are  above  the  earth,  so  far  are  his  thoughts  above 
their  thoughts — his  thoughts  of  mercy  above  their 
self-condemning  guilty  thoughts.  Teach  them  as 
much  as  you  can  to  look  unto  God,  by  the  great 
Mediator,  for  grace  and  strength,  and  not  too  much 
to  pore  over  their  own  souls,  where  there  is  so 
much  darkness  and  unbelief.  And  turn  away  their 
thoughts   from  the  decrees  of  God.     Show   thera 


RELIGIOUS  EXPERIENCE.  95 

what  great  sinners  God  has  pardoned,  and  encour- 
age them  to  believe  and  to  hope  for  mercy.  When 
Mrs.  Drake  was  in  her  deplorable  state  of  dark- 
ness, she  would  send  a  description  of  her  case  to 
distinguished  ministers,  concealing  her  name,  to 
know  whether  such  a  creature,  without  faith,  hope 
or  love  to  God  or  man — hard-hearted,  without 
natural  affection,  who  had  resisted  and  abused  all 
means — could  have  any  hope  of  going  to  heaven  ? 
Their  answer  was,  that  such  like  and  much  worse 
might,  by  the  mercy  of  God,  be  received  into 
favour,  converted  and  saved  ;  which  did  much  allay 
her  trouble.  '  For,'  said  she,  *  the  fountain  of  all 
my  misery  hath  been  that  I  sought  that  in  the  law 
which  I  should  have  found  in  the  gospel,  and  for 
that  in  myself  which  was  only  to  be  found  in 
Christ.'  '  From  my  own  experience,  I  can  testify,' 
says  Mr.  Rogers,  '  that  the  mild  and  gentle  way  of 
dealing  with  such  is  the  best.' " 

A  volume  might  be  written  on  the  subject  of 
religious  melancholy,  and  such  a  volume  is  much 
needed ;  but  it  would  be  difficult  to  find  a  person 
qualified  for  the  undertaking.  We  have  some 
books  written  by  pious  casuists,  and  the  subject  is 
handled  in  medical  treatises  on  insanity ;  but  to  do 
it  justice  physiological   knowledge  must  be  com- 


96  THOUGHTS  ON 

hined  with  an  accurate  acquaintance  with  the  ex- 
perience of  Christians,  Burton's  "  Anatomy  of 
Melancholy"  is  one  of  the  strangest  books  I  ever 
read.  For  curious  learning  and  classical  quota- 
tions it  cannot  be  surpassed.  And  there  is  much 
originality  of  remark  and  frequent  strokes  of  wit 
in  the  work,  but  very  little  valuable  information 
on  the  subject  of  which  it  treats.  The  author  seems 
to  have  been  himself  troubled  with  fits  of  melan- 
choly, and,  enjoying  much  learned  leisure,  amused 
his  melancholy  hours  by  searching  after  and  heap- 
ing up  much  learning  out  of  the  common  track. 

The  spiritual  physician  who  has  the  cure  of  dis- 
eased souls  takes  much  less  pains  to  inquire  mi- 
nutely and  exactly  into  the  maladies  of  his  patients 
than  is  observable  in  physicians  of  the  body.  I 
have  often  admired  the  alacrity  and  perseverance 
with  which  medical  students  attend  upon  ana- 
tomical and  physiological  lectures,  although  often 
the  exhibitions  are  extremely  repulsive  to  our 
natural  feelings.  The  patience  and  ingenuity  with 
which  the  men  of  this  profession  make  experiments 
are  highly  worthy  of  imitation.  Many  of  our 
young  preachers  when  they  go  forth  on  their  im- 
portant errand  are  poorly  qualified  to  direct  the 
doubting  conscience  or  to  administer  safe  consola- 


RELIGIOUS  EXPERIENCE.  97 

tion  to  those  troubled  in  spirit.  And  in  modern 
preaching  there  is  little  account  made  of  the  vari- 
ous distressing  cases  of  deep  affliction  under  which 
many  serious  persons  are  suffering.  If  we  want 
counsel  on  subjects  of  this  kind,  we  must  go  back 
to  the  old  writers ;  but  as  there  is  now  small  de- 
maud  for  such  works,  they  are  fast  sinking  into 
oblivion,  and  their  place  is  not  likely  to  be  sup- 
plied by  any  works  which  the  prolific  press  now 
pours  forth.  It  is,  however,  a  pleasing  circum- 
stance that  the  writings  of  so  many  of  our  old 
English  divines  have  recently  been  reprinted  in 
London.  But  still  many  valuable  treatises  are 
destined  to  oblivion. 

The  only  object  which  I  have  in  view  in  intro- 
ducing this  subject  is  to  inquire  what  connection 
there  is  between  real  experimental  religion  and 
melancholy.  And  I  must,  in  the  first  place,  en- 
deavour to  remove  a  prevalent  prejudice,  that  in  all 
religious  persons  there  is  a  strong  tendency  to  mel- 
ancholy. Indeed,  there  are  not  a  few  who  con- 
found these  two  things  so  completely  that  they 
have  no  other  idea  of  becoming  religious  than 
sinking  into  a  state  of  perpetual  gloom.  Such 
persons  as  these  are  so  fur  removed  from  all  just 

views  of  the  nature  of  reiiijcion   that   I   shall  not 
7 


98  .  THOUGHTS  ON 

attempt,  at  present,  to  correct  their  errors.  There 
are  others  who  entertain  the  opinion  that  deep 
religious  impressions  tend  to  produce  that  state  of 
mind  called  melancholy ;  and  not  only  so,  but  they 
suppose  that  in  many  cases  insanity  is  the  conse- 
quence of  highly-raised  religious  affections.  The 
fact  cannot  be  denied  that  religion  is  often  the  sub- 
ject which  dwells  on  the  minds  of  both  the  melan- 
choly and  the  insane.  But  I  am  of  opinion  that 
we  are  here  in  danger  of  reversing  the  order  of 
nature,  and  putting  the  effect  in  the  place  of  the 
cause.  Religion  does  not  produce  melancholy,  but 
melancholy  turns  the  thoughts  to  religion.  Per- 
sons of  a  melancholy  temperament  seize  on  such 
ideas  as  are  most  awful  and  which  furnish  the 
greatest  opportunity  of  indulging  in  despondency 
and  despair.  Sometimes,  however,  it  is  not  religion 
which  occupies  the  minds  and  thoughts  of  the  mel- 
ancholy, but  their  own  health,  which  they  imagine, 
without  reason,  to  be  declining;  or  their  estates, 
which  they  apprehend  to  be  wasting  away,  and 
abject  poverty  and  beggary  stare  them  in  the  face. 
Not  unfrequently  this  disease  alienates  the  mind 
entirely  from  religion,  and  the  unhappy  victim  of 
it  refuses  to  attend  upon  any  religious  duties  or  to 
be  present  where  +hey  are  performed.     Frequently 


RELIGIOUS  EXPERIENCE.   .  99 

it  assumes  the  form  of  monoraania,  or  a  fixed  mis- 
apprehension in  regard  to  some  one  thing. 

The  celebrated  and  excellent  William  Cowper 
laboured  for  years  under  one  of  the  most  absurd 
hallucinations  respecting  a  single  point ;  and  in 
that  point  his  belief,  though  invincible,  was  repug- 
nant to  the  whole  of  his  religious  creed.  He  im- 
agined that  he  had  received  from  the  Almighty  a 
command  at  a  certain  time,  when  in  a  fit  of  in- 
sanity, to  kill  himself;  and  as  a  punishment  for 
disobedience  he  had  forfeited  a  seat  in  paradise. 
And  so  deep  was  this  impression  that  he  would 
attend  on  no  religious  worship,  public  or  private; 
and  yet  at  this  very  time  he  took  a  lively  interest 
in  the  advancement  of  Christ's  kingdom ;  and  his 
judgment  was  so  sound  on  other  matters  that  such 
men  as  John  Newton  and  Thomas  Scott  were  in 
the  habit  of  consulting  with  him  on  all  difficult 
points.  The  case  of  this  man  of  piety  and  genius 
was  used  by  the  enemies  of  religion,  and  particu- 
larly by  the  enemies  of  Calvinism,  as  an  argument 
against  the  creed  which  he  had  embraced ;  whereas 
his  disease  was  at  the  worst  before  he  had  expe- 
rienced anything  of  religion  or  had  embraced  the 
tenets  of  Calvin.  And  let  it  be  remembered  that 
it  was  by  turning  his  attention  to  the  consolations 


100  THOUGHTS  ON 

of  religion  that  his  excellent  physiciau  was  success- 
ful in  restoring  his  mind  to  tranquillity  and  com- 
fort; and  the  world  will  one  day  learn  that  of  all 
the  remedies  for  this  malady  the  pure  doctrines  of 
grace  are  the  most  effectual  to  resuscitate  the  mel- 
ancholy mind.  This  is,  in  fact,  a  bodily  disease, 
by  which  the  mind  is  influenced  and  darkened. 
Thus  it  was  received  by  the  ancient  Greeks,  for 
the  term  is  compounded  of  two  Greek  words  which 
signify  black  bile.  How  near  they  were  to  the 
truth  in  assigning  the  physical  cause  which  pro- 
duces the  disease  I  leave  to  others  to  determine. 
Casuists  have  often  erred  egregiously  by  referring 
all  such  cases  to  mental  or  moral  causes.  It  is 
probable,  even  when  the  disease  is  brought  on  by 
strong  impressions  on  the  mind,  that  by  these 
physical  derangement  occurs.  To  reason  with  a 
man  asrainst  the  views  which  arise  from  melan- 
choly  is  commonly  as  inefficacious  as  reasoning 
against  bodily  pain.  I  have  long  made  this  a 
criterion  to  ascertain  whether  the  dejection  expe- 
rienced was  owing  to  a  physical  cause,  for  in  that 
case  argument,  though  demonstrative,  has  no  eifect. 
Still,  such  persons  should  be  affectionately  con- 
versed with,  and  their  peculiar  opinions  and  views 
should  rarely  be  contradicted. 


MELIGIOUS  EXPERIENCE.  101 

Cases  often  occur  in  which  there  is  a  mixture  of 
moral  and  physical  causes,  and  these  should  be 
treated  in  reference  to  both  sources  of  their  afflic- 
tion. Melancholy  is  sometimes  hereditary  and 
often  constitutional.  When  such  persons  are  re- 
lieved for  a  while  they  are  apt  to  relapse  into  the 
same  state,  as  did  William  Cowper.  The  late  ex- 
cellent and  venerable  James  Hall,  D.D.,  of  North 
Carolina,  was  of  a  melancholy  temperament,  and 
after  finishing  his  education  at  Princeton  he  fell 
into  a  gloomy  dejection,  which  interrupted  his 
studies  and  labours  for  more  than  a  year.  After 
his  restoration  he  laboured  successfully  and  com- 
fortably in  the  ministry  for  many  years,  even  to 
old  age,  but  at  last  was  overtaken  again  and  en- 
tirely overwhelmed  by  this  terrible  malady.  Of 
all  men  that  I  ever  saw,  he  had  the  tenderest  sym- 
pathy with  persons  labouring  under  religious  de- 
spondency. When  on  a  journey,  I  have  known 
him  to  travel  miles  out  of  his  way  to  converse  with 
a  sufferer  of  this  kind,  and  his  manner  was  most 
tender  and  affectionate  in  speaking  to  such. 

I  have  remarked  that  persons  who  gave  no 
symptoms  of  this  disease  until  the  decline  of  life 
have  then  fallen  under  its  power,  owing  to  some 
change  in  the  constitution  at  that  period  or  some 


102  THOUGHTS  ON 

t?hange  in  their  active  pursuits.  I  recollect  two 
cases  of  overwhelming  melancholy  in  persons  who 
appeared,  in  their  former  life,  as  remote  from  it  as 
any  that  I  ever  knew.  The  first  was  a  man  of  ex- 
traordinary talents  and  eloquence,  bold  and  decisive 
in  his  temper  and  fond  of  company  and  good  cheer. 
When  about  fifty-five  or  six  years  of  age,  without 
any  external  cause  to  produce  the  effect,  his  spirits 
began  to  sink  and  feelings  of  melancholy  to  seize 
upon  him.  He  avoided  company ;  but  I  had  fre- 
quent occasion  to  see  him,  and  sometimes  he  could 
be  engaged  in  conversation,  when  he  would  speak 
as  judiciously  as  before,  but  he  soon  reverted  to  his 
dark,  melancholy  mood.  On  one  occasion  he  men- 
tioned his  case  to  me,  and  observed  with  emphasis 
that  he  had  no  power  whatever  to  resist  the  dis- 
ease; and,  said  he,  with  despair  in  his  countenance, 
"  I  shall  soon  be  utterly  overwhelmed."  And  so 
it  turned  out,  for  the  disease  advanced  until  it 
ended  in  the  worst  form  of  mania,  and  soon  termi- 
nated his  life.  The  other  was  the  case  of  a  gentle- 
man who  had  held  office  in  the  American  army  in 
the  Eevolutionary  war.  About  the  same  age,  or  a 
little  later,  he  lost  his  cheerfulness,  which  had 
never  been  interrupted  before,  and  by  degrees  sunk 
^*nto  a  most  deplorable  state  of  melancholy,  which, 


RELIGIOUS  EXPERIENCE.  103 

as  in  the  former  case,  soon  ended  in  death.  In  this 
case,  the  first  thing  which  I  noticed  was  a  morbid 
sensibility  of  the  moral  sense,  which  filled  him 
with  remorse  for  acts  which  had  little  or  no  moral 
turpitude  attached  to  them. 

I  would  state,-  then,  as  the  result  of  all  my  obser- 
vation, that  religion,  in  its  regular  aad  rational 
exercise,  has  no  tendency  to  melancholy  or  insanity, 
but  the  contrary ;  and  that  religion  is  the  most 
effectual  remedy  for  this  disease,  whatever  be  its 
cause.  But  melancholy  persons  are  very  apt  to 
seize  on  the  dark  side  of  religion,  as  affording  food 
for  the  morbid  state  of  their  minds.  True  Chris- 
tians, as  being  subject  to  like  diseases  with  others, 
may  become  melancholy,  but  not  in  consequence 
of  their  jnety ;  but  in  this  melancholy  condition 
they  are  in  a  more  comfortable  as  well  as  in  a  safer 
state  than  others.  They  may  relinquish  all  their 
hopes,  but  they  cannot  divest  themselves  of  their 
pious  feelings. 

I  have  said  nothing  respecting  the  supposed 
tendency  of  strong  religious  feelings  to  produce 
insanity,  for  what  has  been  said  respecting  melan- 
choly is  equally  applicable  to  this  subject.  Indeed, 
I  am  of  opinion  that  melancholy  is  a  species  of 
insanity,  and  in  its  w(-^"st  form  the  most  appalling 


104  THOUGHTS  ON 

species ;  for  in  most  cases  insane  persons  seem  to 
have  many  enjoyments  arising  out  of  their  strange 
misconceptions,  but  the  victim  of  melancholy  is 
miserable ;  he  is  often  suffering  under  the  most 
horrible  of  all  calamities — black  despair.  When 
a  child,  I  used  to  tremble  when  I  read  Bunyan's 
account,  in  his  Pilgrim,  of  the  man  shut  up  in  the 
iron  cage.  And  in  the  year  1791,  when  I  first 
visited  the  Pennsylvania  Hospital,  I  saw  a  man 
there  who  had  arrived  a  few  days  before,  said  to 
be  in  a  religious  melancholy  and  to  be  in  despair. 
He  had  made  frequent  attempts  on  his  own  life, 
and  all  instruments  by  which  he  might  accomplish 
that  direful  purpose  were  carefully  removed. 
Having  never  been  accustomed  to  see  insane  per- 
sons, the  spectacle  of  so  many  deprived  of  reason 
made  an  awful  impression  on  my  mind ;  but 
although  some  were  raving  and  blaspheming  in 
their  cells,  and  others  confined  in  strait-jackets,  the 
sight  of  no  one  so  affected  me  as  that  of  this  man 
in  despair.  Although  near  half  a  century  has 
elapsed  since  I  beheld  his  sorrowful  countenance, 
there  is  still  a  vivid  picture  of  it  in  my  imagina- 
tion. We  spoke  to  him,  but  he  returned  no  an- 
swer, except  that  he  once  raised  his  despairing 
eyes,    but     immediately   cast    them     down    again. 


RELIGIOUS  EXPERIENCE.  105 

Whether  iK\s  man  had  been  the  subject  of  any- 
religious  impressions  I  did  not  learn.  But  this 
one  thing  I  must  testify,  that  I  never  knew  the 
most  pungent  convictions  of  sin  to  terminate  in 
insanity ;  and  as  to  the  affections  of  love  to  God, 
and  the  lively  hope  of  everlasting  life  producing 
insanity,  it  is  too  absurd  for  any  one  to  believe  it. 
I  do  not  dispute,  however,  that  enthusiasm  may 
have  a  tendency  to  insanity ;  and  some  people  are 
so  ignorant  of  the  nature  of  true  religion  as  to 
confound  it  with  enthusiasm.  I  will  go  farther 
and  declare  that  after  much  thought  on  the  subject 
of  enthusiasm,  I  am  unable  to  account  for  the 
effects  produced  by  it  in  any  other  way  than  by 
supposing  that  it  is  a  case  of  real  insanity.  Dis- 
eases of  this  class  are  the  more  dangerous  because 
they  are  manifestly  contagious.  The  very  looks 
and  tones  of  an  enthusiast  are  felt  to  be  powerful 
by  every  one ;  and  when  the  nervous  system  of 
any  one  is  in  a  state  easily  susceptible  of  emotions 
from  such  a  cause,  the  dominion  of  reason  is  over- 
thrown, and  wild  imagination  and  irregular  emo- 
tion govern  the  infatuated  person,  who  readily 
embraces  all  the  extravagant  opinions  and  receives 
all  the  disturbing  impressions  which  belong  to  the 
party  infected. 


106  THOUGHTS  ON 

Without  a  supposition   such  as    the   foregoing 
how  can  you  account  for  the  fact  that  an  educated 
man  and  popular  preacher,  and  a  wife,  intelligent 
and   judicious   above   most,   having   a   family   of 
beloved  children,  should  separate  from  each  other, 
relinquish  all  the  comforts  of  domestic  life  and  a 
pleasant   and    promising   congregation,  to  connect 
themselves  with  a  people  who  are  the  extreme  of 
all  enthusiasts — the  Shakers  ?     But  such  facts  have 
been  witnessed  in  our  own  times  and  in  no  small 
numbers.     In    a   town    in    New    Hampshire,    the 
writer,  when  in  the  neighbourhood,  was  told  of  the 
case  of  a  young  preacher  who  visited  the  Shaker 
settlement  out  of    curiosity  to  see  them  dance,  in 
which   exercise   their   principal  worship   consists; 
but  while  he  stood  and  looked  on   he  was  seized 
with   the   same   spirit,  and   began    to   shake   and 
dance  too,  and  never  returned,  but  remained  in  the 
society.     But  there  being  no  demand  for  his  learn- 
ing or  preaching  talents,  whatever  they  might  be, 
and  he  being  an  able-bodied  man,  they  employed 
him    in    building    stone    fences.     This    species    of 
infatuation,  which  is  called  enthusiasm,  is  apt  to 
degenerate  into  bitterness  and  malignity  of  spirit 
toward  all  who  do  not  embrace  it,  and  then  it  is 
termed  fanaticism.     This  species  of  insanity,  as  I 


RELIGIOUS  EXPERIENCE.  107 

must  be  permitted  to  call  it,  differs  from  other 
kinds  in  that  it  is  social,  or  affects  large  numbers 
in  the  same  way,  and  binds  them  together  by  the 
link  of  close  fraternity.  It  agrees  with  other 
kinds  of  monomania  in  that  the  aberration  of  mind 
relates  to  one  subject,  while  thd  judgment  may  be 
sound  in  other  matters.  No  people  know  how  to 
manage  their  agricultural,  horticultural  and  me- 
chanical businesses  more  skilfully  and  successfully 
than  the  Shakers.  And  the  newer  sect  of  Mor- 
mons would  soon  settle  down  to  peaceable  industry 
if  the  people  would  let  them  alone.  This  country 
promises  to  be  the  theatre  of  all  conceivable  forms 
of  enthusiasm  and  fanaticism;  and  as  long  as  these 
misguided  people  pursue  their  own  course,  without 
disturbing  other  people,  they  should  be  left  to  their 
own  delusions,  as  they  relate  to  the  civil  power; 
but  if  any  of  them  should  be  impelled  by  their  fa- 
natical spirit  to  disturb  the  peace,  they  should  be 
treated  like  other  maniacs. 

The  causes  of  melancholy  and  insanity,  whether 
physical  or  moral,  cannot  easily  be  explored.  The 
physician  will  speak  confidently  about  a  lesion  of 
the  brain,  but  when  insane  persons  have  been  sub- 
jected to  a  post-mortem  examination,  the  brain 
very  seldom  exhibits  any  appearance  of  derange- 


108  THOUGHTS  ON 

ment.  The  casuist,  on  the  other  hand,  thinks  only 
of  moral  causes,  and  attributes  the  disease  to  such 
of  this  class  as  are  known  to  have  existed,  or  flees 
to  hypothesis,  which  will  account  for  everything. 
There  is  a  remarkable  coincidence,  however,  which 
has  fallen  under  my  observation  between  those  who 
assign  a  moral  and  those  who  assign  a  physical 
cause  for  melancholy  and  madness,  in  regard  to  one 
point.  Some  forty  or  fifty  years  ago  the  writer 
about  the  same  time  read  Shepard's  "  Sincere  Con- 
vert" and  Robe  on  "Religious  Melancholy,"  and 
he  noticed  that  they  both  ascribe  the  deep  and  fixed 
depression  of  spirits  frequently  met  with  to  a  se- 
cret criminal  indulgence.  Well,  in  the  statistics 
of  several  insane  asylums  and  penitentiaries  which 
have  been  published  recently  the  most  of  the  cases 
of  insanity  are  confidently  ascribed  to  the  same 
thing  as  its  physical  cause.  This  increasing  evil 
is  of  such  a  nature  that  we  cannot  be  more  explicit. 
Those  who  ought  to  know  the  facts  will  understand 
the  reference.  It  must,  after  all,  be  admitted  that 
the  claims  of  intemperance  in  the  use  of  intoxicat- 
ing drinks  to  a  deleterious  influence  on  the  reason 
stand  in  the  foremost  rank,  but  the  madness  pro- 
duced by  this  cause  is  commonly  of  short  duration. 
I  do  not  speak  of  that  loss  of  reason  which  is  the 


RELIGIOUS  EXPERIENCE  109 

immediate  eftect  of  alcohol  on  the  brain,  but  of  that 
most  tremendous  form  of  madness  called  delirium 
tremens.  I  have  said  that  it  was  short,  because  it 
is  commonly  the  last  struggle  of  the  human  con- 
stitution under  the  influence  of  a  dreadful  poison, 
which  has  now  consummated  its  work,  and  death 
soon  steps  in  and  puts  an  end  to  the  conflict. 

After  spending  so  much  time  in  speaking  of  mel- 
ancholy as  a  disease,  I  anticipate  the  thoughts  of 
some  good  people,  who  will  be  ready  to  say,  What! 
is  there  no  such  thing  as  spiritual  desertion — times 
of  darkness  and  temptation — which  are  independ- 
ent of  the  bodily  temperament?  To  which  I  answer 
that  I  fully  believe  there  are  many  such  cases,  but 
they  deserve  a  separate  consideration,  and  do  not 
fall  within  the  compass  of  my  present  design.  The 
causes,  symptoms  and  cure  of  such  spiritual  mal- 
adies are  faithfully  delineated  by  many  practical 
writers ;  and  although  these  cases  are  entirely  dis- 
tinct from  melancholy,  they  assume  in  many  re- 
spects similar  symptoms,  and  by  the  unskilful 
casuist  are  confounded  with  it.  These  two  causes, 
as  I  have  before  intimated,  may  often  operate  to- 
gether, and  produce  a  mixed  and  very  perplexed 
case,  both  for  the  bodily  and  spiritual  physician. 

After  all  that  has  been  said,  the  fact  with  which 


110  ON  RELIGIOUS  EXPERIENCE. 

we  commenced  is,  that  religious  exercises  are  ver) 
much  modified  by  the  temperament,  and  in  some 
cases  by  the  idiosyncrasy,  of  the  individual.  The 
liquor  put  into  an  old  cask  commonly  receives  a 
strong  tincture  from  the  vessel.  Old  habits, 
although  a  new  governing  principle  is  introduced 
into  the  system,  do  not  yield  at  once,  and  propen- 
sities, apparently  extinguished,  are  apt  to  revive 
and  give  unexpected  trouble.  It  is  a  comfortable 
thought  that  those  bodies  cannot  go  with  the  saints 
to  heaven  until  they  are  completely  purified.  What 
proportion  of  our  present  feelings  will  be  dropped 
witii  the  body  we  cannot  tell.  How  a  disembodied 
spirit  will  perceive,  feel  and  act  we  shall  soon  know 
by  consciousness ;  but  if  ever  so  many  of  the  de- 
parted should  return  and  attempt  to  communicate 
to  us  their  present  mode  of  existence,  it  would  be 
all  in  vain — the  things  which  relate  to  such  a  state 
are  inconceivable  and  unspeakable.  What  Paul 
saw  in  the  third  heaven  he  dare  not  or  he  could 
not  communicate  ;  but  he  did  not  know  whether  he 
saw  these  wonderful  things  in  the  body  or  out  of 
the  body.  This  was  a  thing  known,  as  he  inti- 
mates, only  to  God. 


CHAPTER   V. 

Effect  of  sympathy  illustrated — Cautions   in   relation  to  thia 
subject — A  singular  case  in  illustration. 

rriHE  causes,  already  considered,  which  modify 
religious  experience  relate  to  Christians  as 
individuals;  but  man  is  constitutionally  a  social 
being  and  religion  is  a  social  thing ;  so  that  we 
cannot  have  a  complete  view  of  this  subject  with- 
out considering  them  as  they  stand  connected  with 
others,  and  especially  as  they  are  influenced  by  one 
another.  There  is  a  mysterious  bond,  called  sym- 
pathy, by  which  not  only  human  beings  but  some 
species  of  animals  are  connected.  It  is  much 
easier,  on  this  subject,  to  state  facts  than  to  account 
for  them.  A  man  cannot  go  into  any  company 
without  being  sensible  of  some  change  in  his  feel- 
ings. Whatever  passion  agitates  those  around  him, 
he  involuntarily  participates  in  the  emotion ;  and 
the  mere  external  expression  of  any  feeling  often 
produces  the  same  expression  in  himself,  whether 

it  be  yawning,  smiling,  crying  or  coughing,  and 

111 


112  THOUGHTS  ON 

this  must  be  effected  by  an  assimilation  of  the 
mind  of  the  beholder  to  the  state  of  mind  which 
produced  the  external  act.  The  wilder  and  stronger 
the  passions  which  agitate  others,  the  more  are  we 
affected  by  them.  This  operation  of  mutual  sym- 
pathetic excitement,  when  many  persons  are 
brought  together  under  some  agitating  influence, 
produces  a  stream  of  emotion  which  cannot  easily 
be  resisted,  and  far  above  what  any  one  of  the 
crowd  would  have  felt  if  the  same  cause  had  ope- 
rated on  him  alone.  Hence  the  ungovernable  fury 
of  mobs,  carrying  desolation,  and  often  murder,  in 
their  train  ;  and  yet  the  ringleaders,  had  they  been 
alone,  would  have  experienced  no  such  violence  of 
passion;  and  hence  the  danger  in  large  cities  of 
permitting  multitudes  of  undisciplined  people  to 
assemble  promiscuously.  A  mob  is  an  artificial 
body  pervaded  by  one  spirit,  by  the  power  of  sym- 
pathy, for  which  the  French  have  an  appropriate 
phrase — esprit  du  corps. 

If  there  be  anything  in  animal  magnetism — 
which  has  of  late  made  so  much  noise — besides 
sheer  imposture,  it  must  be  grafted  on  this  prin- 
ciple, for  the  extent  to  which  human  beings  may 
influence  each  other,  by  contact  or  proximity,  in 
certain  excitable  states  of  the  nervous  system,  has 


RELIGIOUS  EXPERIENCE.  113 

never  been  accurately  ascertained.  In  those  re- 
markable bodily  aifections,  called  the  jerhs,  which 
appeared  in  religious  meetings  some  years  ago,  the 
nervous  irregulai-ity  was  commonly  produced  by 
the  sight  of  other  persons  thus  aifected ;  and  if  in 
some  instances  without  the  sight,  yet  by  having  the 
imagination  strongly  impressed  by  hearing  of  such 
things.  It  is  a  fact,  as  undoubted  as  it  is  remark- 
able, that,  as  this  bodily  affection  assumed  a  great 
variety  of  appearances  in  different  places,  nothing 
was  more  common  than  for  a  new  species  of  the 
exercise,  as  it  was  called,  to  be  imported  from 
another  part  of  the  country  by  one  or  a  few  indi- 
viduals. This  contagion  of  nervous  excitement  is 
not  unparalleled,  for  whole  schools  of  young  ladies 
have  been  seized  with  spasmodic  or  epileptic  fits 
in  consequence  of  a  single  scholar  being  taken  with 
the  disease.  There  are  many  authentic  facts  ascer- 
tained in  relation  to  this  matter,  which  I  hope 
some  person  will  collect  and  give  to  the  public 
through  the  press. 

It  will  not  be  thought  strange,  then,  that  sym- 
pathy should  have  a  powerful  influence  in  increas- 
ing and  modifying  the  feelings  which  are  experi- 
enced in  religious  meetings,  nor  is  it  desirable  that 
it  should  be  otherwise.     This  principle  no  doubt 


114  THOUGHTS   ON 

is  liable  to  abuse,  and  when  unduly  excited  may  be 
attended  with  disagreeable  and  injurious  effects, 
but  without  it  how  dull  and  uninteresting  would 
social  worship  be !  When  a  whole  assembly,  in 
listening  to  the  same  evangelical  discourse,  or  prais- 
ing God  in  the  same  divine  song,  or  sitting  together 
around  the  same  sacramental  table,  are  deeply  af- 
fected, they  form  as  it  were  one  body,  and  the  whole 
mass  is  melted  down  and  amalgamated  into  one 
grand  emotion.  They  seem  to  have  but  one  heart 
and  one  soul,  and  as  harmoniously  as  their  voices 
mingle  in  the  sacred  song  of  praise  to  the  Re- 
deemer do  their  feelings  amalgamate  in  one  ascend- 
ing volume  toward  heaven.  The  preacher  who  is 
privileged  to  address  such  an  assembly  seems  to 
have  before  him  one  great  body,  having  many  eyes 
but  one  soul.  Hence  we  see  the  reason  why  a  com- 
pany thinly  scattered  over  a  large  house  always 
appears  cold  and  uncomfortable,  while  the  same 
persons  brought  near  together  in  a  small  house 
have  an  entirely  different  appearance ;  and  also  we 
see  why  social  meetings  in  private  houses  are  felt 
by  sincere  Christians  to  be  more  profitable  often 
than  the  more  solemn  assemblies  of  the  Church. 
And  upon  the  same  principle  all  worshippers  feel 
more  animated  when  surrounded  by  a  nniltitude. 


RELIGIOUS  EXPERIENCE.  115 

But  it  is  in  times  of  revival  or  general  awakening 
that  the  power  of  this  principle  manifests  itself 
most  evidently,  and  it  is  no  evidence  of  a  spurious 
work  that  the  sympathies  of  the  people  are  much 
awakened  or  that  many  are  led  to  seriousness  by 
seeing  others  aflfected.  God  often  blesses  this  in- 
stinctive feeling  in  this  very  way. 

But  is  it  not  to  be  expected  that  at  such  a  time 
many  will  be  affected  by  mere  sympathy?  And 
will  not  such  as  are  thus  affected  be  in  great  danger 
of  being  deceived  by  taking  these  tender  emotions 
of  sympathy  to  be  the  exercises  of  true  repentance, 
especially  as  they  fall  in  with  those  convictions  of 
conscience  which  all  who  hear  the  gospel  experi- 
ence? Is  it  then  judicious,  by  impassioned  dis- 
courses addressed  to  the  sympathies  of  our  nature, 
to  raise  this  class  of  feelings  to  a  flame,  or  to  de- 
vise measures  by  which  the  passions  of  the  young 
and  ignorant  may  be  excited  to  excess?  That 
measures  may  be  put  into  operation  which  have  a 
mighty  influence  on  a  whole  assembly  is  readily 
admitted,  but  are  excitements  thus  produced  really 
useful  ?  They  may  bring  young  people  who  are 
diffident  to  a  decision,  and  as  it  were  constrain  them 
to  range  themselves  on  the  Lord's  side ;  but  the 
question  which  sticks  with  me  is,  Does  this  really 


lie  THOUGHTS  OH 

benefit  the  persons?  In  my  judgment  not  at  all, 
but  the  contrary.  If  they  have  the  seed  of  grace, 
though  it  may  come  forth  slowly,  yet  this  principle 
will  find  its  way  to  the  light  and  air,  and  the  very 
slowness  of  its  coming  forward  may  give  it  oppor- 
tunity to  strike  its  roots  deep  in  the  earth.  If  I 
were  to  place  myself  on  what  is  called  an  anxious 
seat,  or  should  kneel  down  before  a  whole  congre- 
gation to  be  prayed  for,  I  know  that  I  should  be 
strangely  agitated,  but  I  do  not  believe  that  it 
would  be  of  any  permanent  utility.  But  if  it 
should  produce  some  good  effect,  am  I  at  liberty  to 
resort  to  anything  in  the  worship  of  God  which  I 
think  will  be  useful  ?  If  such  things  are  lawful 
and  useful,  why  not  add  other  circumstances  to  in- 
crease the  effect?  Why  not  require  the  penitent 
to  appear  in  a  white  sheet,  or  to  be  clothed  in  sack- 
cloth with  ashes  on  his  head  ?  and  these,  remember, 
are  scriptural  signs  of  humiliation.  And  on  these 
principles  who  can  reasonably  object  to  holy  water, 
to  incense,  and  the  use  of  pictures  or  images  in  the 
worship  of  God?  All  these  things  come  into  the 
Church  upon  this  same  principle  of  devising  new 
measures  to  do  good ;  and  if  the  anxious  seat  is  so 
powerful  a  means  of  grace,  it  may  soon  come  to  be 
reckoned  among  the  sacraments   of  the   Church. 


RELIGIOUS  EXPERIENCE.  117 

The  language  of  experience  is  that  it  is  unsafe  and 
unwise  to  bring  persons  who  are  under  religious 
impressions  too  much  into  public  view.  The  seed 
of  the  Word,  like  the  natural  seed,  does  not  vegetate 
well  in  the  sun. 

Be  not  too  impatient  to  force  into  maturity  the 
plant  of  grace.  Water  it,  cultivate  it,  but  handle 
it  not  with  a  rough  hand.  The  opinion  entertained 
by  some  good  people  that  all  religion  obtained  in 
a  revival  is  suspicious  has  no  just  foundation.  At 
such  times,  when  the  Spirit  of  God  is  really 
poured  out,  the  views  and  exercises  of  converts  are 
commonly  more  clear  and  satisfactory  than  at  other 
times,  and  the  process  of  conversion  more  speedy. 
But  doubtless  there  may  be  expected  a  considerable 
crop  of  spurious  conversions,  and  these  may  make 
the  greatest  show,  for  the  seed  on  the  stony  ground 
seems  to  have  vegetated  the  quickest  of  any.  And 
this  is  the  reason  that  after  all  revivals  there  is  a 
sad  declension  in  the  favourable  appearances,  be- 
cause that  which  has  no  root  must  soon  wither. 
lu  looking  back  after  a  revival  season,  I  have 
thought  how  would  matters  have  been  if  none  had 
come  forward  but  such  as  persevere  and  bring  forth 
fruit?  Perhaps  things  would  have  gone  on  so 
quietly  that   the  good   work  would   not  have  been 


118  THOUGHTS  ON 

called  a  revival.  But  ministers  cannot  prevent  the 
impressions  which  arise  merely  from  sympathy, 
neither  should  they  attempt  it ;  but  when  they  are 
about  to  gather  the  wheat  into  the  garner,  they 
should  faithfully  winnow  the  heap — not  that  they 
can  discern  the  spirits  of  men,  but  the  word  of 
God  is  a  discerner  of  the  thoughts  and  intents  of 
the  heart.  The  Church  is  no  place  of  safety  for 
the  unconverted.  Hundreds  and  thousands  are 
shielded  from  salutary  convictions  by  their  profes- 
sion and  situation  in  the  Church.  Let  ministers 
be  "  wise  as  serpents"  as  well  as  "  harmless  as 
doves."  "  Be  not  many  masters  [dcdaaxaXot),  know- 
ing that  ye  shall  receive  the  greater  condemnation." 
"  They  watch  for  souls  as  they  that  must  give 
account " — awful  account  ! 

From  what  has  been  said  about  the  power  of 
sympathy,  some  may  be  ready  to  conclude  that  all 
experimental  religion  and  all  revivals  may  be 
accounted  for  on  this  principle,  without  the  neces- 
sity of  supposing  any  supernatural  agency  to  exist ; 
and  if  no  effects  were  produced  but  those  excite- 
ments which  often  mingle  with  religious  exercises, 
this  would  be  no  irrational  conclusion  But  under 
the  preaching  of  the  gospel  we  find  i  permanent 
change  of  moral  character  taking  place — so  great 


RELIGIOUS  EXPERIENCE.  119 

a  change  that  even  in  the  view  of  the  world  who 
observe  it  the  subject  appears  to  be  "  a  new  man." 
An  entire  revolution  has  taken  place  in  his  princi- 
ples of  action  as  well  as  in  his  sentiments  respect- 
ing divine  things.  Now,  those  who  would  ascribe 
all  experimental  religion  to  mere  natural  feelings 
artificially  excited  must  believe  that  there  are  no 
such  transformations  of  character  as  have  been 
mentioned,  and  that  all  who  profess  such  a  change 
are  false  pretenders.  But  this  ground  is  manifestly 
untenable,  for  no  facts  are  more  certain  than  such 
reformations ;  and  if  there  be  men  of  truth  and 
sincerity  in  the  world,  they  are  to  be  found  among 
those  who  have  undergone  this  moral  transforma- 
tion. Surely  there  are  no  phenomena  now  taking 
place  in  our  world  half  so  important  and  worthy 
of  consideration  as  the  repentance  of  an  habitual 
sinner,  so  that  he  utterly  forsakes  his  wicked 
courses,  and  takes  delight  in  the  worship  of  God 
and  obedience  to  his  will.  Let  it  be  remembered 
that  these  are  effects  observed  only  where  the  gospel 
is  preached ;  and  in  some  instances  numerous 
examples  of  such  conversions  from  sin  to  holiness 
occur  about  the  same  time  and  in  the  same  place. 
No  series  of  miracles  could  give  stronger  evidence 
of  the  divine  origin  and  power  of  the  gospel  than 


120  THOUGHTS  ON 

the  actual  and  permanent  reformation  f  wicked 
men  ;  and  the  skeptic  may  be  challenged  to  account 
for  such  effects  on  any  natural  principles. 

But  it  may  still  be  asked  how  the  person  who  is 
the  subject  of  these  new  views  and  exercises  can 
know  that  they  are  the  effects  of  a  supernatural 
agency  ?  It  is  readily  admitted  that  we  cannot  be 
conscious  of  the  agency  of  another  spirit  on  ours, 
because  our  consciousness  extends  only  to  our  own 
thoughts,  and  often  when  new  feelings  arise  in  our 
minds  we  are  unable  to  trace  them  to  their  proper 
cause.  In  this  case,  if  we  had  no  revelation  from 
God  we  might  not  be  able  with  certainty  to  ac- 
count for  such  effects,  but  in  the  word  of  God  we 
are  distinctly  and  repeatedly  informed  that  God  by 
his  Spirit  will  continue  to  operate  on  the  minds  of 
men,  to  turn  them  from  iniquity  and  to  cause  them 
to  engage  with  delight  in  his  service ;  and  when  we 
find  these  very  effects  taking  place  in  connection 
with  the  means  appointed  to  produce  them,  we  can 
have  no  doubt  about  their  divine  origin ;  and  our 
faith  is  confirmed  in  this  doctrine  of  divine  agency 
by  observing  the  wonderful  change  produced  by 
the  preaching  of  the  gospel  upon  the  most  de- 
praved and  degraded  of  the  heathen.  The  trans- 
formation  of  character  in  thousands  of   instances 


RELIGIOUS  EXPERIENCE.  121 

now  existing  is  enough  to  produce  con  victim  in 
any  mind  not  rendered  obdurate  by  the  prejudices 
of  infidelity. 

It  may  be  objected  that  in  many  instances  the 
(ihange  professed  is  not  permanent,  but  temporary, 
and  they  who  appear  saints  to-day  may  be  found 
wallowing  in  the  mire  of  iniquity  to-morrow. 
These  are  facts  which  we  cannot  gainsay,  but  we 
do  deny  that  they  go  to  invalidate  the  argument 
from  the  examples  of  a  permanent  and  thorough 
change  which  do  really  take  place.  If  there  were 
only  one  real,  sound  conversion  and  reformation  in 
a  hundred  of  those  who  may  be  religiously  im- 
pressed, still  the  conclusion  in  favour  of  a  divine 
influence  would  be  valid.  In  the  spring  we  behold 
the  trees  clothed  and  adorned  with  millions  of  blos- 
soms which  never  produce  mature  fruit,  but  when 
in  autunui  we  find  here  and  there  apples,  large, 
sweet  and  mellow,  do  we  hesitate  to  believe  that 
this  is  a  good  tree  which  produces  good  fruit? 
For  reasons  already  given,  it  ought  not  to  be  ex- 
pected that  all  serious  impressions  should  eventuate 
in  a  sound  conversion.  External  appearances  may 
be  the  same  to  our  view  where  the  causes  are  en- 
tirely diverse.  This  is  especially  to  be  expected 
when  a  great  many  are  affected  at  once  and  meet  in 


122  THOUGHTS  ON 

the  same  assembly.  And  if  these  transient  appear- 
ances did  not  take  place  under  the  preaching  of  the 
gospel,  our  Saviour's  doctrine  of  the  various  effects 
of  the  Word  would  not  be  verified.  Ministers  of 
the  gospel  cannot  be  blamed  for  these  temporary 
impressions  unless  they  use  unauthorized  means  to 
work  upon  the  sympathies  of  their  hearers.  That, 
through  ignorance,  vanity  and  enthusiastic  ardour, 
many  preachers  in  our  day  have  attempted  to  pro- 
duce such  excitements  cannot  be  denied,  and  by  the 
true  friends  of  vital  piety  is  greatly  lamented. 

Perhaps  nothing  has  so  much  prejudiced  the 
minds  of  sensible  men  against  experimental  relig- 
ion as  the  extravagance  and  violence  of  those  fac- 
titious excitements  which  have  been  promoted,  in 
various  places,  by  measures  artfully  contrived  to 
work  upon  the  passions  and  imagination  of  weak 
and  ignorant  people.  And  as  the  preacher  must 
have  his  reward  of  glory  for  his  efforts,  all  this 
must  be  so  brought  out  that  their  number  may  be 
counted  and  published  to  the  world.  Alas  !  alas  ! 
poor  human  nature!  I  believe  that  all  respectable 
denominations  among  us  are  becoming  more  and 
more  sensible  that  something  more  is  requisite  in 
the  ministry  than  fiery  zeal.  Some  who,  within 
our  remembrance,  disparaged  a  learned  ministry, 


RELIGIOUS  EXPERIENCE.  123 

are  now  using  noble  exertions  to  ere.ct  seminaries 
and  encourage  their  young  preachers  to  seek  to  be 
learned.  This  is  a  matter  of  rejoicing,  and  augurs 
well  for  the  American  Church  hereafter. 

I  should  be  unwilling  to  bring  before  the  public 
all  the  scenes  that  I  have  witnessed  under  the 
name  of  religious  worship.  But  as  the  subject  of 
sympathy  is  still  under  consideration,  I  will  relieve 
the  reader  by  a  short  narrative.  Being  in  a  part 
of  the  country  where  I  was  known  by  face  to 
scarcely  any  one,  and  hearing  that  there  was  a 
great  meeting  in  the  neighbourhood  and  a  good 
work  in  progress,  I  determined  to  attend.  The 
sermon  had  commenced  before  I  arrived,  and  the 
house  was  so  crowded  that  I  could  not  approach 
near  to  the  pulpit,  but  sat  down  in  a  kind  of  shed 
connected  with  the  main  building,  where  I  could 
see  and  hear  the  preacher.  His  sermon  was  really 
striking  and  impressive,  and  in  language  and 
method  far  above  the  common  run  of  extempore 
discourses.  The  people  were  generally  attentive, 
and,  so  far  as  I  could  observe,  many  were  tenderly 
aifected,  except  that  in  the  extreme  part  of  the 
house  where  I  sat  some  old  tobacco-planters  kept 
up  a  continual  conversation,  in  a  low  tone,  about 
tobacco-plants,  seasons,  etc. 


124  THOUGHTS  ON 

When  the  preacher  came  to  the  application  of 
his  discourse  he  became  exceedingly  vehement  and 
boisterous,  and  I  could  hear  some  sounds  in  the 
centre  of  the  house  which  indicated  strong  emotion. 
At  length  a  female  voice  was  heard  in  a  piercing 
cry  which  thrilled  through  me  and  affected  the 
whole  audience.  It  was  succeeded  by  a  low  mur- 
muring sound  from  the  middle  of  the  house,  but 
in  a  few  seconds  one  and  another  arose  in  different 
parts  of  the  house  under  extreme  and  visible  agi- 
tation. Casting  off  bonnets  and  caps  and  raising 
their  folded  hands,  they  shouted  to  the  utmost  ex- 
tent of  their  voices,  and  in  a  few  seconds  more  the 
whole  audience  was  agitated  as  a  forest  when 
shaken  by  a  mighty  wind.  The  sympathetic  wave, 
commencing  in  the  centre,  extended  to  the  extrem- 
ities ;  and  at  length  it  reached  our  corner,  and  I 
felt  the  conscious  effort  of  resistance  as  necessary 
as  if  I  had  been  exposed  to  the  violence  of  a  storm. 
I  saw  few  persons  through  the  whole  house  who 
escaped  the  prevailing  influence;  even  careless  boys 
seemed  to  be  arrested  and  to  join  in  the  general 
outcry.  But  what  astonished  me  most  of  all  was, 
that  the  old  tobacco-planters  whom  I  have  men- 
tiond,  and  who,  I  am  persuaded,  had  not  heard  one 
word  of  the  sermon,  were  violently  agitated.    Every 


RMLIGIOUS  EXPERIENCE.  125 

muscle  of  their  brawny  faces  appeared  to  be  in 
tremulous  motion,  and  the  big  tears  chased  one  an- 
other down  their  wrinkled  cheeks.  Here  I  saw 
the  power  of  sympathy.  The  feeling  was  real,  and 
propagated  from  person  to  person  by  the  mere 
sounds  which  were  uttered,  for  many  of  the  audi- 
ence had  not  paid  any  attention  to  what  was  said, 
but  nearly  all  partook  of  the  agitation.  The  feel- 
ings expressed  were  different,  as  when  the  founda- 
tion of  the  second  temple  was  laid  ;  for  while  some 
uttered  the  cry  of  poignant  anguish,  others  shouted 
in  the  accents  of  joy  and  triumph.  The  speaker's 
voice  was  soon  silenced,  and  he  sat  down  and  gazed 
on  the  scene  with  a  complacent  smile.  When  this 
tumult  had  lasted  a  few  minutes,  another  preacher, 
as  I  suppose  he  was,  who  sat  on  the  pulpit  steps 
with  his  handkerchief  spread  over  his  head,  began 
to  sing  a  soothing  and  yet  lively  tune,  and  was 
quickly  joined  by  some  strong  female  voices  near 
him  ;  and  in  less  than  two  minutes  the  storm  was 
hushed  and  there  was  a  great  calm.  It  was  like 
pouring  oil  on  the  troubled  waters.  I  experienced 
the  most  sensible  relief  to  my  own  feelings  from 
the  appropriate  music,  for  I  could  not  hear  the 
words  sung.  But  I  could  not  have  supposed  that 
anything  coulc'  so  quickly  allay  such  a  storm,  and 


126  ON  RELIGIOUS  EXPERIENCE. 

all  seemed  to  enjoy  the  tranquillity  which  succeeded. 
The  dishevelled  hair  was  put  iu  order,  and  the 
bonnets,  etc.,  gathered  up,  and  the  irregularities  of 
the  dress  adjusted,  and  no  one  seemed  conscious  of 
any  impropriety.  Indeed,  there  is  a  peculiar  lux- 
ury in  such  excitements,  especially  when  tears  are 
shed  copiously,  which  was  the  case  here.  But  I 
attended  another  meeting  in  another  place,  where 
there  had  been  a  remarkable  excitement,  but  the 
tide  was  far  on  the  ebb,  and  although  we  had  vo- 
ciferation and  outcrying  of  a  stunning  kind,  I  did 
not  hear  one  sound  indicative  of  real  feeling,  and 
I  do  not  think  that  one  tear  was  shed  during  the 
meeting. 


CHAPTER   VI. 

Erroneous  views  of  regeneration — The  correct  view — The  ope- 
ration of  faith — Exercises  of  mind,  as  ilhistrated  in  Presi- 
dent Edwards'  narrative — The  operations  of  faith  still  fur- 
ther explained. 

TT  is  proper  now  to  inquire  what  are  the  precise 
-*-  effects  of  regeneration  or  the  exercises  of  a 
newly-converted  soul?  As  the  restoration  of 
depraved  man  to  the  image  of  God,  lost  by  the 
fall,  is  the  grand  object  aimed  at  in  the  whole 
economy  of  salvation,  it  can  easily  be  said  in  the 
general  that  by  this  change  a  principle  of  holiness 
is  implanted,  spiritual  life  is  communicated,  the 
mind  is  enlightened,  the  will  renewed  and  the 
affections  purified  and  elevated  to  heavenly  objects. 
Such  general  descriptions  do  not  afford  full  satis- 
faction to  the  inquiring  mind ;  and  as  we  have 
taken  into  view  many  of  those  circumstances  which 
diversify  the  exercises  of  grace  in  different  sub- 
jects, let  us  now  endeavour  to  ascertain,  with  as 
much  precision  as  we  can,  what  are  those  things 
which  are  essential  to  the  genuineness  of  this  work, 

127 


128  THOUGHTS  ON 

and  which  therefore  will  be  found  in  every  sincere 
Christian.  But  in  this  attempt  great  difficulty 
must  be  met  in  conveying  our  ideas  with  precision. 
Even  those  terms  which  are  most  used  in  the  Holy 
Scriptures  to  designate  the  essential  exercises  of 
piety  are  differently  understood,  and  when  used 
convey  different  ideas  to  different  persons.  I  will 
endeavour,  however,  to  avoid  this  difficulty  as 
much  as  possible  by  defining  the  terms  which  I 
employ. 

I  have  all  along  admitted  that  the  mode  of  the 
Spirit's  operation  in  regeneration  is  altogether  in- 
scrutable, and  an  attempt  to  explain  it  is  worse 
than  folly.  We  may,  however,  without  intruding 
into  things  unseen  or  attempting  to  dive  into  the 
unsearchable  nature  of  the  divine  operations,  say 
that  God  operates  on  the  human  mind  in  a  way 
perfectly  consistent  with  its  nature  as  a  spirit  and 
a  creature  of  understanding  and  will.  On  this 
principle  some  suppose  that  there  can  be  no  other 
method  of  influencing  a  rational  mind  but  by  the 
exhibition  of  truth  or  the  presentment  of  motives  : 
any  physical  operation,  they  allege,  would  be  un- 
suitable. Their  tiieory  of  regeneration,  therefore, 
is,  that  it  is  produced  by  the  moral  operation  of 
the  truth  contemplated  by  the  understanding,  und 


RKLTGroUS   KXPIUilEyCK.  129 

influencing  the  affections  and  the  will  acc-onliiig  to 
the  known  principles  of  our  rational  nature.  But 
respecting  what  is  necessary  to  bring  the  truth 
fairly  before  the  mind  the  abettors  of  this  theory 
divide  into  several  parts. 

The  Pelagian,  believing  human  nature  to  be  un- 
contaminated,  and  needing  nothing  but  a  correct 
knowledge  of  the  truth,  rejects  all  supernatural 
aid,  and  maintains  that  every  man  has  full  ability 
to  perform  all  good  actions,  and  to  reform  what 
is  amiss,  by  simply  attending  to  the  instructions  of 
the  Word,  and  exercising  his  own  free  will,  by 
which  he  is  able  to  choose  and  pursue  what  course 
he  i)leases. 

The  semi-Pelagian  agrees  with  the  views  given, 
except  in  one  particular.  Pie  believes  that  the 
truth,  if  seriously  contemplated,  will  produce  the 
effects  stated,  but  that  mankind  are  so  immersed 
in  the  world  of  sensible  objects,  and  so  occupied 
and  filled  with  earthly  thoughts  and  cares,  that 
no  mnn  Avill  or  ever  does  contemplate  the  truth  so 
impartially  and  steadily  as  to  produce  a  change  in 
his  affections  and  purposes  until  he  is  influenced 
by  the  Holy  Spirit ;  and  according  to  him  the  only 
need  of  divine  agency  in  regeneration  is  to  direct 
and  fix  the  attention  on  divine  things.     This  being 


130  THOUGHTS  ON 

done,  the  truth,  as  contained  in  the  divine  Word 
and  as  apprehended  by  the  natural  understanding, 
is  adequate  to  produce  all  the  desired  effects  on  the 
active  principles  of  our  nature. 

There  is  still  a  third  party,  who  attribute  regene- 
ration to  the  simple  operation  of  the  truth  on  the 
mind,  whose  views  are  neither  Pelagian  nor  semi- 
Pelagian.  They  hold  that  the  natural  man  cannot 
discern  the  things  of  the  Spirit  of  God,  and  that 
if  a  man  should  ever  so  long  contemplate  the  truth 
with  such  views  as  natural  reason  takes  of  it,  it 
would  never  transform  him  into  the  divine  like- 
ness ;  but  that  by  the  illumination  of  the  Holy 
Spirit  the  sinner  must  obtain  new  spiritual  views 
of  divine  things,  by  which  he  is  renovated  or  re- 
generated ;  yet  these  deny  that  any  operation  on 
the  mind  itself  is  necessary,  as  they  allege  that 
these  spiritual  views  of  truth  will  certainly  draw 
after  them  the  exercise  of  those  affections  in  which 
holiness  essentially  consists. 

Now,  in  my  judgment,  this  theory  is  defective 
only  in  one  point,  and  that  is,  it  supposes  the  mind, 
which  is  already  in  possession  of  doctrinal  know- 
ledge of  the  truth,  to  have  this  same  truth  pre- 
sented to  it  in  an  entirely  new  light,  without  any 
operation  on  the  soul  itself.     Just  as  if  a  man  was 


RELIGIOUS  EXPERIENCE.  131 

blind,  but  standing  in  the  clear  shining  of  the  sun's 
rays.  These  he  feels,  and  ean  talk  philosophically 
about  the  sensation  of  light  and  colour,  while  he 
has  not  in  his  mind  the  first  simple  perception  of 
any  object  of  sight.  Could  this  man  be  made  to 
perceive  the  visible  objects  around  him  without 
any  operation  on  the  eyes  to  remove  the  obstruction 
or  to  rectify  the  organ  ?  The  case  of  the  soul  is 
entirely  analogous.  Here  is  light  enough ;  the 
truth  is  viewed  by  the  intellect  of  unregencrate 
man,  but  has  no  transforming  efficacy.  The  fault 
is  not  in  the  truth,  which  is  perfect,  but  the  blind- 
ness is  in  the  mind,  and  can  only  be  removed  by 
an  influence  on  the  soul  itself;  that  is,  by  the 
power  of  God  creating  "a  new  heart,"  to  use  the 
language  of  Scripture.  The  apostle  Paul  was  sent 
to  the  Gentiles  "  to  open  their  eyes  and  to  turn 
them  from  darkness  to  light." 

Two  things  are  always  necessary  to  distinct 
vision — the  medium  of  light  and  a  sound  organ; 
either  of  these  without  the  other  would  be  useless, 
but  combined,  the  beauties  of  nature  and  the  glory 
of  God  in  the  visible  world  are  seen  with  delight. 
It  is  so  in  the  spiritual  world.  The  truth  is  ne- 
cessary, but  until  the  mind  is  brought  into  a  state 
in  which  it  can  perceive  it  in  its  beauty  and  glory, 


132  I H OUGHTS  ON 

it  is  heard  and  read  and  contemplated  without  any 
transforming  effect — without  drawing  the  aiFections 
to  God  or  subduing  the  power  of  selfish  and  sen- 
sual desire.«  The  fault  existing  in  the  percipient 
being,  there  must  be  such  an  exertion  of  divine 
power  as  will  remove  it ;  and  this  is  regeneration. 
Then  all  the  eifects  of  the  truth  will  take  place,  as 
according  to  the  former  theory.  But  I  seem  to 
hear  the  common  objection,  that  if  the  soul  be  the 
subject  of  any  operation,  this  must  he  physical,  and 
what  is  this  but  to  make  man  a  mere  machine  or 
to  deal  with  him  as  if  he  were  a  block?  I  believe 
that  a  more  ambiguous,  unhappy  word  could  not 
be  used  than  physical :  the  best  way  to  get  clear  of 
the  mists  which  surround  it  is  to  drop  its  use  alto- 
gether in  this  connection.  Indeed,  it  is  a  term 
which  properly  belongs  to  another  science — to  nat- 
ural philosophy.  If  the  operation  must  have  a 
name,  let  it  receive  it  from  the  nature  of  the  effect 
produced  ;  this  being  spiritual,  let  it  be  called  a 
spiritual  operation ;  or,  as  the  effect  produced  is 
confessedly  above  the  powers  of  unassisted  nature, 
let  us  call  it  supernatural,  which  is  the  precise  tech- 
nical term  used  by  the  most  accurate  theologians. 
Can  the  Almighty,  who  made  the  soul,  operate 
upon    it    in    no   other  way  than   by  a   mechanical 


RELIGIOUS  EXPERIENCE.  133 

force?  Cannot  he  restore  its  lost  power  of  spir- 
itual perception  and  susceptibility  of  holy  feeling 
without  doing  any  violence  to  its  free  and  spiritual 
nature?  But  I  shall  be  told  that  there  neither  is 
nor  can  be  any  moral  or  spiritual  nature,  or  dis- 
position prior  to  volition,  in  the  mind ;  for  mor- 
ality consists,  essentially,  in  choice,  and  to  suppose 
morality  to  have  any  other  existence  than  in  the 
transient  act  is  an  absurdity.  If  this  be  sound 
moral  philosophy,  then  my  theory  must  fall.  This 
is  a  question  not  requiring  or  admitting  of  mucli 
reasoning.  It  is  a  subject  for  the  intuitive  judg- 
ment of  the  moral  faculty.  If  there  are  minds  so 
constituted  that  they  cannot  conceive  of  permanent, 
latent  dispositions  in  the  soul,  both  good  and  evil, 
I  can  do  no  more  than  express  my  strong  dissent 
from  their  opinion  and  appeal  to  the  common  sense 
of  mankind. 

Some  of  my  most  serious  readers,  I  know,  will 
object  to  my  theory  of  the  mind's  operations  in 
one  important  particular.  They  are  so  far  from 
thinking  that  any  illumination  of  the  mind  will  pro- 
duce holy  affections  that  it  is  a  radical  principle  in 
their  philosophy  of  religion  that  light  always  in- 
creases or  stirs  up  the  enmity  of  an  unregenerate 
heart ;  that  the  more  unholy  beings  know  of  God 


134  THOUGHTS  ON 

the  more  they  will  hate  him,  as  is  supposed  to  be 
proved  by  the  experience  of  thousands  under  con- 
viction of  sin,  and  by  the  case  of  the  devils,  who 
believe  and  tremble,  but  never  love.  The  differ- 
ence between  me  and  these  persons  is  not  so  great 
as  at  first  view  it  seems.  Their  error  consists,  if  I 
am  right,  in  making  too  wide  a  severance  between 
the  understanding  and  the  will,  between  the  intel- 
lect and  the  affections.  I  am  ready  to  admit  that 
all  the  knowledge  which  you  can  communicate  to 
a  man  remaining  unregenerate  may  have  the  ten- 
dency of  increasing  or  stirring  up  his  enmity  to 
God  and  his  law;  but,  observe,  that  I  make  illu- 
mination the  first  effect  of  regeneration.  And  I 
hold  that  no  unregenerate  man  is,  while  in  that 
state,  any  more  capable  of  spiritual  perception  than 
a  blind  man  is  of  a  perception  of  colours.  The 
blind  man,  however,  has  his  own  ideas  about 
colours,  and  may  understand  their  various  rela- 
tions to  each  other,  and  all  the  laws  which  regulate 
the  reflection  and  refraction  of  light,  as  well  as 
those  who  see.  This  was  remarkably  exemplified 
in  the  case  of  Dr.  Sanderson,  who,  though  blind 
from  his  early  infancy,  delivered  an  accurate  course 
of  lectures  on  light  and  colours  in  the  University 
of  Oxford.     Just  so  an  unregenerate  man  may  be 


RELIGIOUS  EXPERIENCE.  135 

able  to  deliver  able  lectures  on  all  the  pjints  in 
theology,  and  yet  not  have  one  glimpse  of  the 
beauty  and  glory  of  the  truth  with  which  he  is 
conversant. 

The  sacred  Scriptures  represent  all  unconverted 
men  as  destitute  of  the  true  knowledge  of  God, 
If  there  be  a  clear  truth  in  the  laws  of  mental 
operation,  it  is  that  the  affections  are  in  exact 
accordance  with  the  views  of  the  understanding. 
If  men  are  unaffected  with  the  truth  known,  it 
must  be  because  they  do  not  know  it  aright :  neither 
can  they  perceive  it  in  its  true  nature  until  they 
are  regenerated.  Did  any  man  ever  see  an  object 
to  be  lovely  and  not  feel  an  emotion  corresponding 
with  that  quality  ?  And  what  unconverted  man 
ever  beheld  in  Christ,  as  represented  in  Scripture, 
the  beauty  and  glory  of  God  ?  Hence  that  doc- 
trine is  not  true  which  confines  depravity  or  holi- 
ness to  the  will,  and  which  considers  the  under- 
standing as  a  natural  and  the  will  as  a  moral 
faculty.  The  soul  is  not  depraved  or  holy  by 
departments ;  the  disease  affects  it  as  a  soul,  and 
of  course  all  faculties  employed  in  moral  exercises 
must  partake  of  their  moral  qualities.  There  is, 
however,  no  propriety  in  calling  either  of  them  a 
moral  faculty;  for    although    both    understanding 


136  THOUGHTS  ON 

and  will  are  concerned  in  every  moral  act,  yet  not 
one-hundredth  part  of  the  acts  of  either  partakes 
of  a  moral  nature.  The  will  is  just  as  much  a 
natural  faculty  as  the  understanding,  and  the 
understanding  is  as  much  a  moral  faculty  as  the 
will.  But  in  strict  propriety  of  speech  the  only 
faculty  which  deserves  to  be  called  a  moral  faculty 
is  conscience,  because  by  it  only  are  we  capable  of 
moral  perceptions  or  feelings. 

I  am  afraid  that  I  have  gone  too  far  into  ab- 
struse distinctions  for  most  of  my  readers ;  but 
there  are  thousands  of  plain,  private  Christians  in 
our  country  who  not  only  enter  into  such  disquisi- 
tions, but  will  relish  them. 

I  come  now  to  what  I  intended  when  I  began 
this  subject — to  describe,  as  exactly  as  I  can,  what 
are  the  exercises  of  the  new  heart  or  the  regenerate 
man.  And  here  my  appeal  is  to  no  theories,  but 
to  experience  combined  with  the  word  of  God. 
Every  man  on  whom  this  divine  operation  has 
passed  experiences  new  views  of  divine  truth.  The 
soul  sees  in  these  things  that  which  it  never  saw 
before.  It  discerns  in  the  truth  of  God  a  beauty 
and  excellence  of  which  it  had  no  conception  until 
now.  Whatever  may  be  the  diversity  in  the  clear- 
ness of  the   vit'ws  of  different  j)ersons,  or   in   the 


RELIGIOUS  EXPERIENCE.  137 

particular  truths  brought  before  the  miud,  they 
all  agree  in  this  that  there  is  a  new  perception  of 
truth — whether  you  ascribe  it  to  the  head  or  heart, 
I  care  not.  It  is  a  blessed  reality,  and  there  are 
many  witnesses  of  sound  mind  and  unquestionable 
veracity  who  are  ready  to  attest  to  it  as  verity 
known  in  their  own  delightful  experience.  But  as 
the  field  of  truth  is  very  wide,  and  divine  things 
may  be  perceived  under  innumerable  aspects  and 
relations,  and  as  there  is  no  uniformity  in  the  par- 
ticular objects  which  may  first  occupy  the  attention 
of  the  enlightened  mind,  it  is  impossible  to  lay 
down  any  particular  order  of  exercises  which  take 
place.  The  case  may  be  illustrated  by  supposing 
a  great  multitude  of  blind  persons  restored  to  sight 
')y  an  act  of  divine  power.  Some  of  them  would  be 
so  situated  that  the  first  object  seen  would  be  the 
glorious  luminary  of  day ;  another  might  receive 
the  gift  of  sight  in  the  night,  and  the  moon  and 
stars  would  absorb  his  wondering  attention;  a  third 
might  direct  his  opened  eyes  to  a  beautiful  land- 
scape; and  a  fourth  might  have  but  a  ray  of  light 
shining  into  a  dark  dungeon,  without  his  knowing 
whence  it  came.  Of  necessity,  there  must  be  the 
same  endless  variety  in  the  particular  views  of  new 
converts,  but  still   they  all   {)artake  of  new  views 


138  THOUGHTS  ON 

of  divine  truth  ;  and  the  same  truths  will  generaily 
be  contemplated  sooner  or  later,  but  not  in  the 
same  order,  nor  exhibited  to  all  with  the  same 
degree  of  clearness. 

Now,  according  to  the  views  which  I  entertain, 
this  spiritual  knowledge  granted  to  the  regenerated 
soul  is  nothing  else  but  saving  faith,  for  knowledge 
and  belief  involve  each  other.  To  know  a  thing 
and  not  believe  it  is  a  contradiction,  and  to  believe 
a  thing  and  not  know  it  is  impossible.  Faith  is 
simply  a  belief  of  the  truth  when  viewed  as  distinct 
and  discriminated  from  all  other  mental  acts. 
Some  will  be  startled  at  this  nakedness  of  faith, 
and  many  will  be  ready  to  object  that  it  is  to  make 
faith  to  be  no  more  than  a  bare  assent  of  the  un- 
derstanding to  the  truth.  Well,  if  it  be  uniformly 
accompanied  by  all  holy  affections  and  emotions, 
what  is  the  difference?  But  I  deny  that,  as  de- 
scribed, it  is  a  naked  assent  of  the  understand- 
ing, as  those  words  are  commonly  understood. 
The  wide  distinction  between  the  understanding 
and  will,  which  has  very  much  confounded  our 
mental  philosophy,  has  come  down  to  us  from  the 
schoolmen.  But  in  making  the  distinction,  they 
made  simple  verity  the  object  of  the  understanding. 
And   that   is   wiiat   we    commonly   mean    l)y   bare 


RELIGIOUS  EXPERIENCE.  139 

assent :  it  relates  to  the  simple  truth  ;  but  the  will 
has  respect,  they  said,  to  good — every  species  of 
good.  Now,  the  faith  of  which  I  have  spoken  at 
the  same  time  contemplates  the  truth  and  the 
beauty,  excellency  and  goodness  of  the  object,  and 
also  its  adaptedness  to  our  necessities :  all  these 
things  are  comprehended  in  the  views  which  the 
Holy  Spirit  gives  to  the  mind.  Therefore,  though 
faith  be  a  simple,  uncompounded  act,  a  firm  belief 
or  persuasion,  it  comprehends  the  objects  ascribed 
both  to  the  understanding  and  the  will.  Here  I 
shall  be  met  by  a  definition  of  faith  which  makes 
the  act  simple  also,  but  considers  that  act  to  be 
trust  or  confidence.  This,  the  reader  will  remem- 
ber, is  Dr.  Dwight's  definition  of  faith.  And  the 
only  objection  to  it  is,  that  it  is  too  narrow  to  com- 
prehend all  that  belongs  to  the  subject.  Trust  is 
nothing  else  than  the  firm  belief  or  persuasion  of 
the  truth  of  a  promise.  When  we  say  that  we 
trust  or  have  confidence  in  a  person,  it  relates  to 
some  promise.  This  definition  comprehends  all 
acts  of  faith  which  have  a  promise  of  God  for 
their  object ;  and  these  are  certainly  the  most  im- 
portant acts  and  accompanied  with  the  most  sen- 
sible emotions.  But  all  divine  truth  is  not  in  the 
form  of  a  premise.     The  whole  word  of  God  is 


140  THOUGHTS  ON 

the  proper  object  of  a  true  faith,  and  a  large  part 
of  divine  revelation  is  taken  up  with  histories, 
prophecies,  doctrines  and  precepts.  The  Cliristian 
believes  all  these  as  well  as  the  promises. 

Here  faith  is  the  first  act  of  the  regenerated  soul ; 
and  the  most  important  act,  for  it  draws  all  holy 
affections  and  emotions  in  its  train.  But  though 
it  sweetly  mingles  with  every  other  grace,  it  is  dis- 
tinct from  them  all.  All  its  diversified  acts  arise 
from  the  nature  of  the  truths  believed,  and  men 
may  enumerate  and  name  as  many  of  these  acts  as 
they  please ;  still,  the  nature  of  faith  remains  sim- 
ple. It  is  a  firm  persuasion  or  belief  of  the  truth, 
apprehended  under  the  illumination  of  the  Holy 
Spirit.  It  necessarily  works  by  love  and  purifies 
the  heart,  for  divine  things  thus  discerned  cannot 
but  excite  the  affections  to  holy  objects,  by  which 
sinful  desires  and  appetites  will  be  subdued;  and 
when  we  are  persuaded  of  the  truth  of  God's  gra- 
cious promises,  there  will  always  be  a  sweet  repose 
of  soul,  because  the  promises  contain  the  very 
blessings  which  we  need  ;  and  to  be  assured  that 
there  are  such  blessings  for  all  who  will  receive 
them,  and  especially  if  the  soul  is  conscious  that  it 
Is  exercising  faith,  will  produce  sweet  consolation. 
There  are  "joy  and  peace  in  believing." 


RELIGIOUS  EXPERIENCE.  141 

According  to  the  view  of  faith  now  given  there 
is    nothing   mysterious    about    it.      To  believe   in 
divine  truth  is  an  act  of  the  mind,  precisely  the 
same  as  to  believe  in  other  truth ;  and  the  differ- 
ence  between  a  saving  faitli  and  an  historical  or 
merely  speculative  faith  consists  not  in  the  truths 
believed,  for  in  both  they  are  the  same,  nor  in  the 
degree  of  assent  given  to  the  proposition,  but  in 
the  evidence  on  which  they  are  respectively  founded. 
A  saving  faith  is  produced  by  the  manifestation  of 
the  truth  in  its  true  nature  to  the  mind  which  now 
apprehends  it,  according  to  the  degree  of  faith  in  its 
spiritual  qualities,  its  beauty  and  glory  and  sweet- 
ness; whereas  an  historical  or  speculative  faith  may 
rest  on   the  prejudices  of  education  or  the  deduc- 
tions of  reason,  but  in  its  exercise  there  is  no  con- 
ception of  the  true  qualities  of  divine  things.    The 
humblest,  weakest  believer  possesses  a  knowledge 
of  God  hidden  from  the  wisest  of  enlightened  men, 
according  to  that  saying  of  Christ,  "  I  thank  thee, 
O  Father,  Lord  of  heaven  and   earth,  that  thou 
hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  to  babes." 

On  the  subject  of  experimental  religion  our  de- 
pendence must  not  be  on  the  theories  of  men,  but 
on   the   unerring  word  of  God,  and   on   the   facts 


142  THOUGHTS  ON 

which  have  been  observed  in  the  experience  of  true 
Christians.  In  the  exercises  of  new  converts  there 
is  in  some  respects  a  remarkable  similarity  and  in 
others  a  remarkable  variety.  All  are  convinced  of 
sin,  not  only  of  life  but  of  heart.  All  are  brought 
to  acknowledge  the  justice  of  God  in  their  condem- 
nation, and  to  feel  that  they  might  be  left  to  perish 
without  any  derogation  from  the  perfections  of 
God,  and  that  they  have  no  ability  to  bring  God 
under  any  obligations  to  save  them  by  their  prayers, 
tears  or  other  religious  duties.  All  true  Christians, 
moreover,  love  the  truth  which  has  been  revealed 
to  their  minds,  and  are  led  to  trust  in  Christ  alone 
for  salvation ;  and  they  all  hunger  and  thirst  after 
righteousness,  and  resolve  to  devote  themselves  to 
the  service  of  God,  and  prefer  his  glory  above  their 
chief  joy.  But,  besides  those  varieties  already  de- 
scribed as  arising  from  several  causes,  there  is  often 
much  difference  in  their  exercises,  arising  from  the 
particular  truths  which  they  are  led  to  contemplate 
when  their  eyes  are  first  opened. 

I  do  not  mean  to  go  over  the  ground  which  we 
have  already  passed,  otherwise  than  by  a  statement 
of  facts  from  authentic  sources,  which  may  serve  to 
corroborate  and  illustrate  the  statements  already 
given.     Perhaps  no  man  who  has  lived  in  modern 


RELIGIOUS  EXPERIENCE.  143 

times  has  had  a  better  opportunity  to  form  an  ac- 
curate judgment  of  facts  of  this  kind  than  President 
Edwards,  and  few  men  who  ever  lived  were  better 
qualified   to  discriminate  between  true   and   false 
religion.      It  is  a  thing  much  to  be  prized  that 
this  great  and  good  man  has  left  a  record  of  that 
most  remarkable  revival  which  took  place  in  North- 
ampton, New  England,  in  the  year  1734  and  on- 
ward.    This  narrative  was  written  soon  afterward, 
and  was  communicated  to  Dr.  Watts  and  Dr.  Guyse, 
who  united  in  a  preface  which  accompanied  the 
narrative  when    published   in    London.      In    this 
account,  carefully  drawn  up,  we  have  a  satisfactory 
account  of  the  exercises   of  the   subjects   of    the 
work,  with  the  varieties  which  were  observed  in 
the  experience  of  different  persons.     The  leading 
facts  have  here  been  selected  from  the  narrative,  so 
as  to  occupy  the  least  possible  room.     To  any  who 
take  an  interest  in  this  subject  these  facts  cannot 
but  be  gratifying ;  and  however  the  narrative  may 
have  been  perused  by  some,  yet  it  will  not  be  dis- 
agreeable to  them  to  have  some  of  the  prominent 
traits  of  the  religious  exercises  at  that  time  pre- 
sented to  them  in  a  condensed  form. 

Mr.  Edwards  informs  us  "that  there  was  scarcely 
a  single  person  in  the  town,  old  or  young,  left  un- 


144  THOUOHTS'ON 

concerned  abuut  the  great  things  of  the  eternal 
world ;"  and  although  he  does  not  pretend  to  know 
the  precise  number  of  converts,  he  is  of  opinion 
that  it  could  not  be  less  in  the  judgment  of  charity 
than  three  hundred.  Our  object  is  not  to  abridge 
the  narrative,  but  merely  to  select  the  account 
of  the  variety  of  exercises  experienced  as  there 
given. 

"  There  is  a  great  variety,"  says  he,  "  as  to  the  de- 
gree of  trouble  and  fear  that  persons  are  exercised 
with  before  they  attain  any  comfortable  evidence 
of  pardon  and  acceptance  with  God.  Some  are 
from  the  beginning  carried  on  with  abundantly 
more  hope  and  encouragement  than  others.  Some 
have  had  ten  times  less  trouble  than  others,  in 
whom  the  work  yet  appears  the  same  in  the  issue. 
.  .  .  The  awful  apprehensions  persons  have  had 
of  their  misery  have,  for  the  most  part,  been  in- 
creasing the  nearer  they  have  approached  to  deliv- 
erance. Sometimes  they  think  themselves  wholly 
senseless,  and  fear  that  the  Spirit  of  God  has  left 
them,  and  that  they  are  given  up  to  judicial  hard- 
ness, yet  they  appear  very  deeply  exercised  with 
that  fear,  and  in  great  earnestness  to  obtain  con- 
viction again.  Many  times  persons  under  great 
awakenings  were  concerned  because  they  thought 


RELIGIOUS  EXPERIENCE.  145 

they  were  not  awakeued,  but  miserably  hard- 
hearted, senseless,  sottish  creatures  still,  and  sleep- 
ing on  the  brink  of  helJ.  .  .  . 

"  Persons  are  sometimes  brought  to  the  borders 
of  despair,  and  it  looks  as  black  as  midnight  to 
them  a  little  before  the  day  dawns  on  their  souls. 
The  depravity  of  the  heart  has  discovered  itself  in 
various  exercises  iu  the  time  of  legal  convictions. 
Sometimes  it  appears  as  in  a  great  struggle,  like 
something  roused  by  an  enemy.  Many  in  such 
circumstances  have  felt  a  great  spirit  of  envy  to- 
ward the  godly,  especially  toward  those  thought  to 
have  been  recently  converted.  As  they  are  grad- 
ually more  and  more  convinced  of  the  corruption 
and  wickedness  of  their  hearts,  they  seem  to  them- 
selves to  grow  worse  and  worse,  harder  and  blinder, 
more  desperately  wicked,  instead  of  growing  bet- 
ter. .  .  .  When  awakenings  first  begin,  their 
consciences  are  commonly  more  exercised  about 
their  outward  vicious  courses,  but  afterward  are 
much  more  burdened  with  a  sense  of  heart-sins, 
the  dreadful  corruption  of  their  nature,  their  en- 
mity against  God,  the  pride  of  their  hearts,  their 
unbelief,  their  rejection  of  Christ,  the  stubbornness 
of  their  will,  and  the  like.  .  .  Very  often,  un- 
der first  awakenings,  they  set  themselves  to  walk 

10 


146  THOUGHTS  ON 

more  strictly,  confess  their  sins,  and  perform  many 
religious  duties  with  a  secret  hope  of  appeasing 
God's  anger.  And  sometimes,  at  first  setting  out, 
their  affections  are  so  moved  that  they  arc  full  of 
tears  in  their  confessions  and  prayers,  which  they 
are  ready  to  make  much  of,  as  if  they  were  some 
atonement,  and  conceive  that  they  grow  better 
apace  and  shall  soon  be  converted  ;  but  their  affec- 
tions and  hopes  are  short-lived,  for  they  quickly 
find  that  they  fail,  and  then  they  think  tliemselves 
to  be  grown  worse  again.  When  they  reflect  on 
the  wicked  working  of  their  hearts  against  God, 
they  have  more  distressing  apprehensions  of  his 
anger,  and  have  great  fears  that  God  will  never 
show  mercy  to  them ;  or  perhaps  that  they  have 
committed  the  unpardonable  sin,  and  are  often 
tempted  to  leave  off  in  despair.  .  .  .  When  they 
begin  to  seek  salvation,  they  are  commonly  pro- 
foundly ignorant  of  themselves.  They  are  not 
sensible  how  blind  they  are,  and  how  little  they 
can  do  to  bring  themselves  to  see  spiritual  things 
aright,  and  toward  putting  forth  gracious  exercises 
in  their  own  souls.  When  they  see  unexpected 
pollution  in  themselves,  they  go  about  to  wash  their 
own  defilements  and  make  themselves  clean ;  and 
they  weary   themselves   in    vain,   till   God    shows 


RELIGIOUS  EXPERIENCE.  147 

them  that  it  is  iu  vain,  and  that  their  help  is  not 
where  they  have  sought  it. 

"  But  some  persons  continue  to  wander  in  such  a 
labyrinth  ten  times  as  long  as  others,  before  their 
own  experience  will  convince  them  of  their  own 
insufficiency  ;  so  that  it  is  not  their  own  experience 
at  last  that  convinces  them,  but  the  Spirit  of  God. 
There  have  been  some  who  have  not  had  great  ter- 
rors, but  yet  have  had  a  very  quick  work.  Some 
who  have  not  had  very  deep  conviction  before  their 
conversion  have  much  more  of  it  aftenvard.  God 
has  appeared  far  from  limiting  himself  to  any  cer- 
tain method  in  his  proceedings  with  sinners  under 
legal  convictions.  There  is  in  nothing  a  greater 
difference  in  different  persons  than  with  respect  to 
the  time  of  their  being  under  trouble — some  but  a 
few  days,  and  others  for  months  and  years. 

"  As  to  those  in  whom  legal  convictions  seem  to 
have  a  saving  issue,  the  first  thing  that  appears 
after  their  trouble  is  a  conviction  of  the  justice 
of  God  in  their  condemnation  from  a  sense 
of  their  exceeding  sinfulness.  Commonly,  their 
minds,  immediately  before  the  discovery  of  God's 
justice,  are  exceedingly  restless  —  in  a  kind  of 
struggle  or  tumult,  and  sometimes  in  mere  anguish  ; 
but  commonly,  as  soon  as  they  have  this  conviction, 


148  THOUGHTS  ON 

it  immediately  brings  their  minds  to  a  calm  and 
unexpected  quietness  and  composure ;  and  most 
frequently  then,  though  not  always,  the  pressing 
weight  upon  their  spirits  is  taken  off;  or  a  general 
hope  arises  that  some  time  God  will  be  gracious, 
even  before  any  distinct,  particular  discoveries  of 
mercy.  Commonly,  they  come  to  a  conclusion  that 
they  will  lie  at  God's  feet  and  wait  his  time.  .  .  . 

"  That  calm  of  spirit  which  succeeds  legal  con- 
viction, in  some  instances  continues  some  time 
before  any  special  and  delightful  manifestation  is 
made  to  the  soul  of  the  grace  of  God  as  revealed 
in  the  gospel.  But  very  often  some  comfortable 
and  sweet  views  of  a  merciful  God,  of  a  sufficient 
Redeemer,  or  of  some  great  and  joyful  things  of 
the  gospel,  immediately  follow  or  in  a  very  little 
time.  And  in  some,  the  first  sight  of  their  desert 
of  hell,  of  God's  sovereignty  in  regard  to  their 
salvation  and  a  discovery  of  all-sufficient  grace  are 
so  near  that  they  seem  to  go  together.  The  gra- 
cious discoveries  whence  the  first  special  comforts 
are  derived  are,  in  many  respects,  very  various. 
More  frequently,  Christ  is  distinctly  made  the 
object  of  the  mind  in  his  all-sufficiency  and  will- 
ingness to  save  sinners ;  but  some  have  their 
thoughts  more  especially  fixed  on  God  in  some  of 


RELIGIOUS  EXPERIENCE.  149 

his  sweet  and  glorious  attributes  manifested  in  the 
gospel  and  shining  foith  of  Jesus  Christ.  Some 
view  the  all-sufficiency  of  the  grace  of  God — some 
chiefly  the  infinite  power  of  God  and  his  ability 
to  save  them  and  to  do  all  things  for  them — and 
some  look  most  to  the  truth  and  faithfulness  of 
God.  In  some,  the  truth  and  certainty  of  the 
gospel  in  general  is  the  first  joyful  discovery  they 
have;  in  others,  the  certain  proof  of  some  par- 
ticular promise.  In  some,  the  grace  and  sincerity 
of  God  in  his  invitations — very  commonly  in  some 
particular  invitation — are  before  the  mind.  Some 
are  struck  with  the  glory  and  wonderfulness  of  the 
dying  love  of  Christ;  and  others  with  the  suffi- 
ciency of  his  blood  as  offered  to  make  an  atone- 
ment for  sin  ;  and  others  again  with  the  value  and 
glory  of  his  obedience  and  righteousness.  In 
many,  the  excellency  and  loveliness  of  Christ 
chiefly  engage  their  thoughts,  while  in  some,  his 
divinity — being  filled  with  the  idea  that  he  is  in- 
deed the  Son  of  the  living  God;  and  in  others 
the  excellency  of  the  way  of  salvation  by  Christ 
and  the  suitableness  of  it  to  their  necessities.  .  .  . 
"There  is  often  in  the  mind  some  particular  text 
of  Scripture  holding  forth  some  particular  ground 
of  consolati*^  n  ;  at  other  times,  a  multitude  of  texts, 


150  THOUGHTS  ON 

gracious  invitations  and  promises,  flowing  in  one 
after  another,  filling  the  soul  more  and  more  with 
comfort  and  satisfaction.  Comfort  is  first  given  to 
some  while  reading  some  portion  of  Scripture, 
but  in  others  it  is  attended  with  no  particular 
Scripture  at  all.  In  some  instances  many  divine 
things  seem  to  be  discovered  to  the  soul  at  once ; 
while  others  have  their  minds  fixed  on  some  one 
thing,  and  afterward  a  sense  of  others  is  given — 
in  some,  with  a  slower,  in  others,  a  swifter  succes- 
sion. 

"  It  must  be  confessed  that  Christ  is  not  always 
distinctly  and  explicitly  thought  of  in  the  first 
sensible  act  of  grace — though  most  commonly  he 
is  ;  but  sometimes  he  is  the  object  of  the  mind  only 
implicitly.  Thus,  when  persons  have  evidently 
appeared  stripped  of  their  own  righteousness  and 
have  stood  condemneil  as  guilty  of  death,  they 
have  been  cornforted  with  a  joyful  and  satisfactory 
evidence  that  the  mercy  and  grace  of  God  are  suffi- 
cient for  them — that  their  sins,  though  never  so 
great,  shall  be  no  hindrance  to  their  being  accepted 
— that  there  is  mercy  enough  in  God  for  the  whole 
world,  etc. ;  while  they  give  no  account  of  any 
particular  or  distinct  thought  of  Christ;  but  yet 
it    a})pears    that   the   revelation    of    mercy   in   the 


RELIGIOUS  EXPERIENCE.  151 

gospel  is  the  ground  of  their  encouragement  and 
hope;  yet  such  persons  afterward  obtain  distinct 
and  clear  discoveries  of  Christ,  accompanied  with 
lively  and  special  actings  of  faith  and  love  toward 
hira. 

"  Frequently,  when  persons  have  had  the  gospel 
ground  of  relief  opened  to  them,  and  have  been 
entertaining  their  minds  with  the  sweet  prospect, 
they  have  thought  nothing  at  that  time  of  their 
being  converted.  The  view  is  joyful  to  them,  as  it 
is  in  its  own  nature  glorious ;  gives  them  quite 
new  and  delightful  ideas  of  God  and  Christ,  and 
greatly  encourages  them  to  seek  conversion,  and 
begets  in  them  a  strong  resolution  to  devote  them- 
selves to  God  and  his  Son.  There  is  wrought  in 
them  a  holy  repose  of  soul  in  God  through  Christ, 
with  a  secret  disposition  to  fear  and  love  him,  and 
to  hope  for  blessings  from  him  in  this  way,  yet 
they  have  no  conception  that  they  are  now  con- 
verted ;  it  does  not  so  much  as  come  into  their 
minds.  They  know  not  that  the  sweet  complacence 
they  feel  in  the  mercy  and  complete  salvation  of 
God  as  it  includes  pardon  and  sanctification,  and  is 
held  forth  to  them  through  Christ,  is  a  true  receiv- 
ing of  this  mercy  or  a  plain  evidence  of  their 
recei^  ing    it.     Many  continue    a    long    time    in   a 


152  THOUGHTS  ON 

course  of  gracious  exercises  and  exjDerienoes,  and 
do  not  think  themselves  to  be  converted,  but  con- 
clude otherwise ;  and  none  know  how  long  they 
would  continue  so  were  they  not  helped  by  partic- 
ular instructions.  There  are  undoubted  instances 
of  some  who  lived  in  this  way  for  many  years 
together.  Those  who,  while  under  legal  convic- 
tions, have  had  the  greatest  terrors,  have  not  always 
obtained  the  greatest  light  and  comfort,  nor  has  the 
light  always  been  most  speedily  communicated  ; 
but  yet  I  think  the  time  of  conversion  has  been 
most  sensible  in  such  persons.  Converting  influ- 
ences commonly  bring  an  extraordinary  conviction 
of  the  certainty  and  reality  of  the  great  things  of 
religion,  though  in  some  this  is  much  greater 
some  time  after  conversion  than  at  first." 

The  religious  exercises  contained  in  the  pre- 
ceding statement  will  not  be  new  to  those  who  have 
been  at  all  conversant  with  revivals.  Such  will 
recognize  in  the  account  what  they  have  observed, 
and  will  be  gratified  to  find  the  same  facts  they 
have  observed  recorded  and  published  by  such 
a  master  in  Israel.  Almost  the  only  remark  which 
I  feel  disposed  to  make  is,  that  it  is  too  commonly 
supposed  that  the  time  of  receiving  comfort  is 
always  the  time  of  regeneration,  whereas  this  might 


RELIGIOUS  EXPERIENCE.  163 

rather  be  termed  the  time  of  conversion  ;  for  then 
the  exercises  of  the  renewed  soul  come  to  a  crisis, 
and  faith,  which  was  before  weak  and  obscure, 
shines  forth  with  vigour.  Perhaps  it  is  the  pre- 
valent opinion  among  orthodox  writers  that  the 
first  views  of  the  renovated  soul  are  views  of 
Christ,  and  when  mere  legal  convictions  are  imme- 
diately followed  by  such  views  and  their  attendant 
consolations  this  opinion  may  be  correct;  but  in 
many  cases  it  is  reasonable  to  believe  that  the  con- 
victions experienced  are  those  of  the  true  penitent. 
And  as,  in  almost  all  cases  here  recorded  and  ob- 
served by  others,  there  is  a  distinct  view  and  appro- 
bation of  God's  justice  in  the  condemnation  of  the 
sinner,  I  cannot  but  think,  agreeably  to  what  was 
stated  in  a  former  chapter,  that  the  soul  has  passed 
Irom  death  unto  life  before  these  feelings  are  experi- 
enced ;  and  that  may  help  to  account  for  the  remark- 
able calm  which  now  succeeds  the  dark  and  stormy 
night.  This  revelation  of  Jesus  Christ  in  the 
believer  may  be  compared  to  the  birth  of  a  child 
into  the  light  of  this  world,  but  its  conception  was 
long  before.  And  so  this  interesting  point  in  ex- 
perience is  the  new  birth,  but  the  principle  of  spirit- 
ual life  commonly  exists  before.  Besides,  comfort 
is  no  sure  evidence  of  a  genuine  birth  ;  some  \vh(? 


154  THOUGHTS  ON 

become  strong  men  in  the  Lord  are  born  in  sorrow. 
They  weep  before  they  are  able  to  smile,  but  in 
the  spiritual  birth  joy  and  sorrow  often  sweetly 
mingle  their  streams. 

There  are  two  reasons  why  faith,  though  one  of 
the  simplest  exercises  of  the  mind,  is  represented 
as  having  so  many  different  acts :  the  one  is  the 
great  variety  in  the  truths  believed  ;  and  the  other, 
that  commonly  various  exercises  are  included  in 
the  account  of  faith  which  do  always  accompany 
or  follow  a  true  faith,  but  do  not  appertain  to  its 
essence.  As  faith  has  all  revealed  truth  for  its  ob- 
ject, the  feelings  produced  in  the  mind  correspond 
with  the  particular  nature  of  the  truth  which  is, 
at  any  time,  in  the  contemplation  of  the  mind.  If 
by  the  soul  under  the  illumination  of  the  Holy 
Spirit  the  law  is  viewed  in  its  spirituality  and 
moral  excellence,  while  there  will  be  experienced 
an  approbation  of  the  will  of  God  thus  expressed, 
yet  a  lively  sense  of  the  sinfulness  of  our  hearts 
and  lives  must  be  the  predominant  feeling.  This 
discovery  of  the  purity  of  the  law  and  this  deep 
feeling  of  the  evil  of  sin  commonly  precede  any 
clear  view  of  Christ  and  the  plan  of  salvation ; 
and  this  has  given  rise  to  the  prevalent  opinion 
that  repentance  goes  before  faith  in  the  natural  or- 


RELIGIOUS  EXPERIENCE.  155 

der  of  pious  exercises.  But  according  to  our  idea 
of  faith,  as  given  above,  it  must  necessarily  pre- 
cede and  be  the  cause  of  every  other  gracious  ex- 
ercise. Commonly,  indeed,  when  we  speak  of 
faith  we  describe  its  maturity,  but  there  are  often 
many  obscure  but  real  acts  of  faith  before  the  soul 
apprehends  the  fulness  and  excellency  and  suitable- 
ness of  Christ.  And  in  many  cases,  when  some 
view  of  the  plan  of  salvation  is  obtained,  the  sin- 
gle truth  believed  is  the  ability  of  Christ  to  save; 
and  even  the  full  persuasion  of  this  gives  rise  to 
joy  when  the  soul  has  been  long  cast  down  with 
gloomy  forebodings  of  everlasting  misery  and  with 
the  apprehension  that  for  such  a  sinner  there  was 
no  salvation. 

As  faith  does  no  more  than  bring  the  truth  be- 
fore the  mind  in  its  true  nature,  every  act  of  faith 
must,  of  course,  be  characterized  by  the  qualities 
of  the  truth  thus  presented,  and  by  its  adaptation 
to  the  circumstances  and  convictions  of  the  sinner. 
All  those  acts  of  faith  which  bring  the  extent  and 
spirituality  of  the  law  of  God  fully  into  view  must 
be  accompanied  with  painful  emotions,  on  account 
of  the  deep  conviction  of  disconformity  to  that 
perfect  rule  which  cannot  but  be  experienced  when 
that  object  is  before  the   mind.      But  all   those  in- 


156  THOUGHTS  ON 

vitations,  promises  and  declarations  which  exhibit, 
a  Saviour  and  the  method  of  recovery,  when  truly 
believed  under  a  just  apprehension  of  their  nature, 
must  be  accompanied  not  only  with  love,  but  joy 
and  hope  and  a  free  consent  to  be  saved  in  God's 
appointed  way;  and  when  the  previous  distress 
and  discouragement  have  been  great  and  the  views 
of  gospel  truth  clear,  the  joy  is  overflowing,  and 
as  long  as  these  views  are  unclouded  peace  flows 
like  a  river. 

But  even  in  the  discoveries  which  faith  makes 
of  Christ  there  is  a  great  variety  in  the  extent  and 
combination  of  divine  truth  which  come  before 
the  mind  at  any  one  time.  Probably  no  two  per- 
sons in  believing  have  precisely  the  same  truths  in 
all  their  relations  presented  to  them ;  and  not  only 
so,  but  it  is  hardly  credible  that  the  same  believer 
in  his  various  contemplations  of  divine  truth  takes 
in  exactly  the  same  field  of  view  at  different  times. 
Hence  it  appears  that  the  whole  power  of  faith  is 
derived  from  the  importance,  excellence,  amiable- 
ness  and  suitableness  of  the  truths  believed.  And 
when  faith  is  "  imputed  for  righteousness,"  it  is  not 
the  simple  act  of  faith  which  forms  a  righteous- 
ness If  any  exercise  of  the  renewed  mind  could 
constitute  a  righteousness,  it  would  be  love,  whi(-h, 


RELIGIOUS  EXPERIENCE.  157 

according  to  its  strength,  is  "  the  fulfilling  of  the 
law;"    but  when    the  soul  by  faith  is  fully  per- 
suaded that  Christ  is  the  end  of  the  law  for  right- 
eousness, this   righteousness  of  the  Surety   when 
received  by  faith  is  imputed  ;  and  by  this  alone, 
which  is  perfect,  can  God  be  just  in  justifying  the 
ungodly.     "  Faith,  thus  receiving  and  resting  on 
Christ  and  his  righteousness,  is  the  alone  instru- 
ment of  justification;  yet  is  not  alone  in  the  per- 
son justified,  but  is  ever  accompanied  with  all  other 
saving  graces,  and  is  no  death  faith ;  but  worketh 
by  love."     "  By  this  faith  a  Christian  believeth  to 
be  true  Avhatsoever  is  revealed  in  the  Word  for  the 
authority   of  God   himself  speaking  therein,    and 
acteth  differently  upon  that  which  each  particular 
passage  thereof  containeth ;  yielding  obedience  to 
the  commands,  trembling  at  the  threatenings  and 
embracing  the  promises  of  God  for  this  life  and 
that  which  is  to  come.     But  the  principal  acts  of 
faith  are,  accepting  and  resting  upon  Christ  alone 
for  justification,   sanctification  and  eternal  life,  by 
virtue  of  the  covenant  of  grace."     This  quotation, 
taken   from   a  formulary   known  to   many  of  my 
readers,  contains  as  just  and  comprehensive  a  view 
of  the  nature  of  saving  faith  as  could  be  given  in 
words. 


158  THOUGHTS  ON 

But  another  reason  why  so  many  divine  acts  are 
attributed  to  faith  is,  because  other  exercises  are 
included  in  the  description  of  faith,  which,  though 
they  always  accompany  it,  ought  not  to  be  con- 
founded with  it.  It  was,  two  hundred  years  ago, 
a  question  much  agitated  among  the  divines  of 
Holland  whether  love  or  charity  entered  into  the 
essence  of  faith  ?  And  in  our  own  country  faith 
and  love  have  not  been  kept  distinct.  A  very 
prevalent  system  of  theology  makes  the  essence  of 
faith  to  be  love.  Much  evil  arises  from  confound- 
ing what  are  so  clearly  distinguished  in  the  word 
of  God.  If  faith  and  love  were  identical,  how 
could  it  be  said  that  "  faith  works  by  love  ?"  The 
apostle  Paul  speaks  of  faith,  hope  and  charity,  or 
love,  as  so  distinct  that,  although  they  are  all  neces- 
sary, they  may  be  compared  as  to  excellency — 
"  The  greatest  of  these  is  charity."  The  cele- 
brated Witsius,  in  his  "  Economy  of  the  Cove- 
nants," in  describing  faith,  among  the  various  acts 
which  he  attributes  to  this  divine  principle  reckons 
"  love  of  the  truth"  and  "  hungering  and  thirsting 
after  Christ."  Now,  it  is  an  abuse  of  language  to 
say  that  faith  loves  or  desires;  faith  works  by  love, 
and  excites  hungering  and  thirsting  desires  after 
Christ. 


RELIGIOUS  EXPERIENCE.  159 

But  it  may  be  asked,  If  these  graces  are  insep- 
arably connected,  why  be  so  solicitous  to  distin- 
guish them?  First,  because  in  so  doing  we  follow 
the  sacred  writers ;  secondly,  because  it  has  a  bad 
effect  to  use  a  scriptural  word  to  express  what  it 
was  never  designed  to  express;  and,  thirdly,  be- 
cause of  the  special  office  of  faith  in  a  sinner's 
justification ;  in  which  neither  love  nor  any  other 
grace  has  any  part,  although  they  are  the  effects  of 
faith.  When  love  is  confounded  with  a  justifying 
faith  it  is  very  easy  to  slide  into  the  opinion  that, 
as  love  is  the  substance  of  evangelical  obedience, 
when  we  are  said  to  be  justified  by  faith  the  mean- 
ing is,  that  we  are  justified  by  our  own  obedience. 
And  accordingly,  in  a  certain  system  of  divinity, 
valued  by  many  in  this  country,  the  matter  is  thus 
stated :  faith  is  considered  a  comprehensive  terra 
for  all  evangelical  obedience.  The  next  step  is — 
and  it  has  already  been  taken  by  some — that  our 
obedience  is  meritorious,  and  when  its  defects  are 
purged  by  atoning  blood  it  is  sufficient  to  procure 
for  us  a  title  to  eternal  life.  Thus  have  some, 
boasting  of  the  name  of  Protestants,  worked 
around  until  they  have  fallen  upon  one  of  the 
most  offensive  tenets  of  Popery.  But  it  would  be 
difficult   to   bring  a  true  penitent  to  entertain  the 


160  THOUGHTS  ON 

opinion  that  his  own  works  were  meritorious  or 
could  in  the  least  recoramend  him  to  God.  The 
whole  of  God's  dealings  with  the  souls  of  his  own 
people  effectually  dispel  from  their  minds  every 
feeling  of  this  kind.  The  very  idea  of  claiming 
merit  is  most  abhorrent  to  their  feelings. 

But  while  it  is  of  importance  to  distinguish  faith 
from  every  other  grace,  yet  it  is  necessary  to  insist 
on  the  fact  that  that  faith  which  does  not  produce 
love  and  other  holy  affections  is  not  a  genuine 
faith.  In  the  apostles'  days  a  set  of  libertines 
arose  who  boasted  of  their  faith,  but  they  per- 
formed no  good  works  to  evince  the  truth  of  their 
faith.  Against  such  the  apostle  James  writes,  and 
proves  that  such  a  faith  was  no  better  than  that  of 
devils,  and  would  justify  no  man ;  that  the  faith 
of  Abraham  and  other  believers,  which  did  justify, 
was  not  a  dead  faith,  but  living — not  a  barren 
faith,  but  productive  of  good  works ;  and  proved 
itself  to  be  genuine  by  the  acts  of  duty  which  it 
induced  the  believer  to  perform.  While,  then, 
faith  stands  foremost  in  the  order  of  gracious  ex- 
ercises, because  it  is  necessary  to  the  existence  of 
every  other,  love  may  be  said  to  be  the  centre 
around  which  all  the  virtues  of  the  Christian 
revolve,  and  from  which  they  derive  their  nature. 


RELIGIOUS  EXPERIENCE.  161 

Love,  of  some  kind,  is  familiar  to  the  experience 
of  all  persons ;  and  all  love  is  attended  with  some 
pleasure  in  its  exercise,  but  it  varies  on  account  of 
the  diiference  of  the  objects  of  aifection.  Divine 
love  is  itself  a  delightful  and  soul-satisfying  exer- 
cise. The  soul  which  has  tasted  the  goodness  of 
God  is  convinced  that  nothing  more  is  necessary  to 
complete  felicity  than  the  perfection  of  love.  This 
supposes,  however,  that  our  love  to  God  is  ever 
accompanied  with  some  sense  of  his  love  to  us. 
Love,  unless  reciprocated,  would  not  fill  up  the 
cup  of  human  happiness.  But  to  love  and  be  be- 
loved, this  is  heaven.  And  "we  love  him  because 
he  first  loved  us." 

In  the  first  exercises  of  a  renewed  mind,  love  to 
God  and  love  to  man  are  both  brought  into  action, 
but  often  the  prospect  of  deliverance  from  eternal 
misery  which  threatened  may  absorb  the  attention. 
It  is  indeed  a  marvellous  deliverance,  to  be  snatched 
from  the  verge  of  hell  and  assured  of  everlasting 
life.  What  a  tumult  of  feeliiip;  must  it  create! 
But  notwithstanding  this,  it  frequently  happens 
that  in  the  first  discoveries  of  the  plan  of  salva- 
tion, the  soul  loses  sight  of  its  own  interest  and  is 
completely  occupied  in  contemplating  and  admiring 
the  wisdom,  love  and  justice  of  God  as  exhibited 


162  THOUGHTS  ON 

iu  the  cross  of  our  Lord  Jesus  Christ.  Indeed, 
the  believer,  when  these  spiritual  discoveries  are 
afforded,  thinks  nothing  of  the  nature  of  those  acts 
which  he  is  exercising,  and  it  may  not  be  till  long 
afterward  that  he  recognizes  these  outgoings  of  soul 
to  be  true  love  to  the  Saviour. 

There  are  two  affections,  distinct  from  each  other 
in  their  objects,  which  are  included  under  the  term 
love.  The  one  terminates  on  the  goodness  or  moral 
excellence  of  its  object,  and  varies  according  to  the 
particular  view  at  any  time  enjoyed  of  the  divine 
attributes.  This  comprehends  all  pious  affections 
and  emotions  arising  from  the  contemplation  of  the 
perfections  of  God;  and  some  of  them,  such  as 
reverence  and  humility,  would  not  fall  under  the 
name  of  love  when  taken  in  a  strict  sense,  but 
when  used  as  a  general  term  for  our  whole  obe- 
dience, it  must  comprehend  them  all.  This  may, 
for  convenience,  be  called  the  love  of  coniplaGenGy, 
in  which  the  rational  soul  delights  in  the  character 
of  God  as  revealed  in  his  word.  ,  The  other  affec- 
tion called  love  has  not  the  character  of  the  person 
beloved  for  its  object,  but  his  happiness.  It  may 
be  intensely  exercised  toward  those  in  whose  moral 
qualities  there  can  be  no  complacency,  and  is  called 
the  love  of  benevolence.     God's  love  to  sinners  is 


RELIGIOUS  EXPERIENCE.  163 

of  this  kind ;  and  this  is  the  kind  of  love  which 
Christians  are  bound  to  exercise  to  all  men  in  the 
world,  even  to  those  that  hate  and  persecute  them. 
Though  the  love  of  benevolence  may  exist  without 
the  love  of  complacency,  yet  the  converse  cannot 
be  asserted.  No  one  ever  felt  love  to  the  character 
of  another  without  desiring  his  happiness.  Before 
conversion  the  soul  is  sordidly  selfish,  but  no  sooner 
does  this  change  take  place  than  the  heart  begins 
to  be  enlarged  with  an  expansive  benevolence. 
The  whole  world  is  embraced  in  its  charity. 
"Good-will  to  man"  is  a  remarkable  characteristic 
of  the  "  new  creature ;"  and  this  intense  desire  for 
the  salvation  of  our  fellow-men,  and  ardent  v  *-h 
that  they  may  all  become  interested  in  that  Saviour 
whom  we  have  found  to  be  so  precious,  are  the  true 
source  of  the  missionary  spirit,  and  are  the  founda- 
tion often  of  laborious  and  long-continued  exertions 
to  prepare  for  the  holy  ministry,  and  prompt  and 
incline  delicate  females  to  consent  to  leave  all  the 
endearments  of  home  for  arduous  labour  in  a 
foreign  and  sometimes  a  savage  land. 

But,  however  lively  the  affection  of  love  in  the 
exercises  of  the  real  Christian,  he  never  can  lose 
sight  of  his  own  unworthiness.  Indeed,  the 
brighter  his  discoveries  of  the  divine  glory,  and 


164  THOUGHTS   ON 

the  stronger  liis  love,  the  deeper  are  his  views  of 
the  turpitude  of  sin.  The  more  he  is  elevated  in 
affection  and  assured  hope,  the  deeper  is  he  de- 
pressed in  humility  and  self-abasement.  His  peni- 
tential feelings,  from  the  nature  of  the  case,  keep 
pace  with  his  love  and  joy ;  and  when  his  tears 
flow  in  copious  showers  he  would  be  at  a  loss  to 
tell  whether  he  was  weeping  for  joy  or  for  sorrow. 
He  might  say,  for  both  ;  for  in  these  pious  exer- 
cises these  opposite  emotions  sweetly  mingle  their 
streams;  and  so  delightful  is  this  mingling  of 
affections  naturally  opposite  that  the  person  could 
hardly  be  persuaded  that  the  sweet  would  be  as 
agreeable  without  as  with  the  bitter.  One  hour 
spent  under  the  cross  while  the  soul  is  thus  ele- 
vated, thus  abased — thus  joyful  and  thus  sorrow- 
ful—is better  than  a  thousand  of  earthly  delights. 
Observe,  Bunyan  does  not  make  the  burden  of 
Christian  fall  off  instantly  on  his  entering  in  at 
the  strait  gate,  but  when,  as  he  travelled,  he  came 
in  sight  of  the  cross.  Then  in  a  moment  those 
cords  which  had  bound  it  to  his  back,  and  which 
none  could  loose,  were  burst  asunder,  and  his  bur- 
den fell  off  and  never  was  fastened  on  him  again, 
although  he  lay  so  long  in  the  prison  of  Giant 
Despair. 


RELIGIOUS  EXPERIENCE.  165 

The  feelings  of  a  renewed  heart  are  never  after- 
ward the  same  as  under  legal  conviction.  There 
are  scenes  in  the  experience  of  the  lively  Christian 
of  which  the  wise  men  of  the  world  never  dream, 
and  which,  if  they  were  told  of  them,  they  would 
not  believe ;  and  these  things,  while  they  are  hid- 
den from  the  wise  and  prudent,  are  revealed  unto 
babes. 

The  secret  of  the  Lord  is  with  them  that  fear  him. 
The  soul  which  has  thus  returned  from  its  wander- 
ings to  the  Bishop  and  Shepherd  feels  under  the 
strongest  obligations  to  live  for  God — to  deny 
itself — to  forsake  the  world — to  do  anything,  be 
anything,  or  suffer  anything  which  may  be  for  the 
honour  of  its  divine  Master.  Hence  a  new  life 
commences — a  new  spirit  is  manifested — and  the 
new  man,  maugre  all  his  remaining  ignorance  and 
imperfection,  gives  lucid  evidence  to  all  who  care- 
fully observe  him  that  he  has  been  with  Jesus  and 
has  been  baptized  with  the  Holy  Ghost;  and  the 
more  frequently  these  views  and  exercises  are  re- 
iterated the  more  spiritual  and  heavenly  is  his 
conversation.  This  is  a  light  which  cannot  be  hid, 
and  which  ought  to  shine  more  and  more  unto  the 
perfect  day.  Hear,  then,  the  exhortation  of  the 
apostle  Jude  :  "  But,  ye  beloved,  building  up  your- 


166 


ON  RELIGIOUS  EXPERIENCE. 


selves  on  your  most  holy  faith,  praying  in  the 
Holy  Ghost,  keep  yourselves  in  the  love  of  God, 
looking  for  the  mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life." 


T 


CHAPTER   VII. 

Considerations   on   dreams,  visions,  etc.— Remarkable  conver- 
sion of  a  blind  infidel  from  hearing  the  Bible  read. 

HERE  are  many  professors  of  religion  in  our 
country  who,  if  they  should  peruse  this  work, 
would  imagine  a  great  defect  in  the  account  given 
of  a  sinner's  conversion,  because  nothing  has  been 
said  about  dreams  and  visions,  or  voic-es  and  ligiits, 
of  a  supernatural  kind.  During  the  various  relig- 
ious excitements  which  extended  over  the  Southern 
States  umler  the  preaching  of  diiferent  denomina- 
tions, there  was  mingled  with  the  good  influence 
by  which  sinners  were  converted  and  reformed  no 
small  degree  of  enthusiasm,  which  led  the  people 
to  seek  and  expect  extraordinary  revelations,  which 
were  supposed  to  be  granted  in  dreams  or  visions. 
Indeed,  at  one  time  the  leaders,  in  a  very  general 
excitement  which  occurred  in  Virginia  about  the 
commencement  of  the  Revolutionary  war,  were 
impressed  with  the  idea  that  they  possessed  pre- 
cisely the  same  gifts  and   i)owers  which  had  been 


167 


168  THOUGHTS  ON 

bestowed  upon  the  apostles ;  and  this  enthusiastic 
idea  would  have  spread  widely  if  they  had  not 
failed  in  some  private  attempts  to  work  miracles. 
But  the  opinion  that  certain  persons  had  an  extra- 
ordinary call  from  God  to  preach,  and  that  they 
needed  neither  learning  nor  study  to  enable  them 
to  preach  the  gospel,  continued  to  prevail  for  a 
long  time;  and  this  species  of  enthusiasm  is  not 
entirely  passed  away  even  to  this  day.  Such 
were  much  in  the  habit  of  declaiming  in  every 
sermon  against  letter-learned  and  college-bred 
ministers,  and  they  seldom  failed  to  inform  their 
hearers  that  they  had  selected  the  subject  of  dis- 
course after  entering  the  pulpit;  and  some  of  them 
even  gloried  that  they  had  never  learned  to  read, 
as  they  believed  that  all  learning  interfered  with 
the  inspiration  of  the  Spirit,  which  they  were  con- 
fident that  they  possessed.  While  this  notion  of 
an  extraordinary  call  and  immediate  inspiration 
was  common,  it  is  not  surprising  that  the  people 
should  have  entertained  wild  opinions  respecting 
the  nature  of  conversion.  As  it  was  customary  to 
give  the  narratives  of  religious  experience  in  pub- 
lic— not  only  in  the  presence  of  the  Church,  but  of 
a  promiscuous  assembly — there  was  a  strong  temp- 
tation to  tell  an  extraordinary  story,  and   the  more 


RELIGIOUS  EXPERIENCE.  169 

miraculous  it  was,  the  higher  evidence  it  was  sup- 
posed to  afford  of  being  the  work  of  God ;  con- 
cerning the  genuineness  of  which  the  subject  never 
expressed  a  doubt.  Seldom  was  a  narrative  of 
experience  heard  which  did  not  contain  something 
supernatural ;  such  as  a  remarkable  prophetic 
dream,  an  open  vision,  a  sudden  and  brilliant 
light  shining  around,  as  in  the  case  of  Paul,  or  an 
audible  voice  calling  them  by  name,  or  uttering 
some  text  of  Scripture  or  some  other  encouraging 
words.  Sometimes,  however,  the  cause  of  experi- 
mental religion  was  sadly  dishonoured  by  the  ludi- 
crous stories  of  poor  ignorant  people — especially 
the  unlettered  slaves ;  for  this  religtous  concern 
seized  upon  them  with  mighty  force,  and  many  of 
them,  I  doubt  not,  were  savingly  converted. 

The  philosophy  of  dreams  is  very  little  under- 
stood ;  and  it  is  not  our  purpose  to  entertain  or 
perplex  the  reader  with  any  theories  on  the  subject. 
Dreams  have  by  some  been  divided  into  natural, 
divine  and  diabolical.  The  wise  man  says,  "  A 
dream  cometh  through  the  multitude  of  business." 
Most  dreams  are  undoubtedly  the  effect  of  the  pre- 
vious state  of  the  mind  and  of  the  peculiar  circum- 
stances and  state  of  the  body  at  the  time.  Most 
persons  find  their  thoughts  in  sleep  occupied  with 


170  THOUGHTS  ON 

those  things  which  gave  them  concern  when  awake, 
and  every  cause  which  disorders  the  stomach  or 
nerves  gives  a  character  to  our  dreams.  Most 
persons  have  experienced  the  distress  of  feverish 
dreams.  But  there  are  sometimes  remarkable 
dreams  which  leave  on  the  mind  the  strong  im- 
pression that  they  have  a  meaning  and  portend 
coming  events.  And  that  there  have  been  dreams 
of  this  description  we  learn  from  the  authority  of 
the  Bible ;  and  these  prophetic  dreams  were  not 
confined  to  the  servants  of  God,  as  we  learn  from 
the  instances  of  the  butler  and  baker  in  the  prison 
of  Pharaoh,  and  from  the  remarkable  dream  of 
Pharaoh  himself.  All  these  must  have  proceeded 
from  some  supernatural  influence,  as  when  inter- 
preted by  Joseph  they  clearly  predicted  future 
events  of  which  the  persons  dreaming  had  not  the 
least  knowledge.  So  Nebuchadnezzar's  dream  con- 
tained a  symbolical  representation  of  future  events 
of  great  importance,  which,  however,  neither  he 
nor  his  wise  men  understood,  but  which  was  inter- 
preted by  Daniel  by  divine  inspiration.  Why  God 
so  frequently  made  his  communications  to  his  ser- 
vants by  dreams  is  not  easily  explained.  Perhaps 
the  mind  is  better  prepared  for  such  revelations 
when  external  objects  are  entirely  excluded  ;  or  it 


RELIGIOUS  EXPERIENCE.  171 

might  have  been  to  obviate  that  terror  and  pertur- 
bation to  which  all  men  were  subject  when  an  an- 
gel or  spirit  appeared  to  them. 

Whether  God  ever  now  communicates  anything 
by  dreams  is  much  disputed.  Many,  no  doubt, 
deceive  themselves  by  fancying  their  dreams  are 
supernatural ;  and  some  have  been  sadly  deluded 
by  trusting  to  dreams ;  and  certainly  people  ought 
not  to  be  encouraged  to  look  for  revelations  in 
dreams.  But  there  is  nothing  inconsistent  with 
reason  or  Scripture  in  supposing  that  on  some 
occasions  certain  communications,  intended  for  the 
warning  or  safety  of  the  individual  himself  or  of 
others,  may  be  made  in  dreams.  To  doubt  of  this 
is  to  run  counter  to  a  vast  body  of  testimony  in 
every  age.  And  if  ideas  received  in  dreams  pro- 
duce a  salutary  effect  in  rendering  the  careless 
serious  or  the  sorrowful  comfortable  in  the  view 
of  divine  truth,  very  well ;  such  dreams  may  be 
considered  providential,  if  not  divine.  But  if  any 
are  led  by  dreams  to  pursue  a  course  repugnant  to 
the  dictates  of  common  sense  or  the  precepts  of 
Scripture,  such  dreams  may  rightly  be  considered 
diabolical.  Some  persons  have  supposed  that  they 
experienced  a  change  of  mind  while  asleep.  They 
have  gone  to  rest  with  a  heart  unsubdued  and  un- 


172  THOUGHTS  ON 

converted,  and  their  first  waking  thoughts  have 
been  of  faith  and  love.  Some  have  sunk  to  sleep 
worn  down  with  distress,  and  in  their  sleep  have 
received  comfort,  as  they  supposed,  from  a  believing 
view  of  Christ.  Such  changes  are  suspicious,  but 
if  they  are  proved  to  be  genuine  by  the  future  life 
of  the  person,  we  should  admit  the  possibility  of 
God's  giving  a  new  heart  just  as  he  does  to  the  in- 
fant. Or  truth  may  be  as  distinctly  impressed  on 
persons'  minds  in  sleep  as  when  they  are  awake. 
Some  persons  appear  to  have  their  faculties  in  more 
vigorous  exercise  in  some  kinds  of  sleep  than 
when  their  senses  are  all  exercised. 

The  Rev.  John  Fletcher,  vicar  of  Madely,  re- 
lates that  he  had  a  dream  of  the  judgment  day, 
the  effect  of  which  was  a  deep  and  abiding  impres- 
sion of  eternal  things  on  his  mind.  As  the  scene 
was  vividly  painted  on  his  imagination,  and  the 
representation  of  truth  was  as  distinct  and  coherent 
as  if  he  had  been  awake,  it  may  be  gratifying  to 
the  reader  to  have  the  account  of  it  set  before  him. 
He  had  been  variously  exercised  about  religion 
before  this.  "  I  was,"  says  he,  "  in  this  situation 
when  a  dream  in  which  I  am  obliged  to  acknow- 
ledge the  hand  of  God  roused  me  from  my  security. 
On   a  sadden    the    heavens   were    darkened,    and 


hELIGlOUS  EXPERIENCE.  173 

clouds  rolled  along  in  terrific  majesty,  and  a  thun- 
dering  voice    like   a    trumpet,    which    penetrated 
to  the  bowels  of  tiie  earth,  exclaimed,  *  Arise,  ye 
dead,  and  come  out  of  your  graves.'    Instantly  the 
earth  and  the  sea  gave  up  the  dead  which  they  con- 
tained, and  the  universe  was  crowded  with  livino- 
people,  who  appeared  to  come  out  of  their  graves 
by  millions.     But  what  a  difference  among  them  ! 
Some,  convulsed  with  despair,  endeavoured  in  vain 
to  hide  themselves  in  their  tombs,  and  cried  to  the 
hills  to  fall  on  them  and  the  mountains  to  cover 
them  from  the  face  of  the  holy  Judge ;  while  others 
rose  with  seraphic  wings  above  the  earth  which 
had  been  the  theatre  of  their  conflicts  and  their 
victory.      Serenity  was   painted  on  their  counte- 
nances, joy  sparkled  in  their  eyes  and  dignity  was 
impressed  on  every  feature.     My  astonishment  and 
terror   were  redoubled   when  I  perceived   myself 
raised  up  with  this  innumerable  multitude  into  the 
vast  regions  of  the  air,  from  whence  my  affrighted 
eyes  beheld  this  globe  consumed  by  the  flames,  the 
heavens  on  fire  and  the  dissolving  elements  ready 
to  pass  away.     But  what  did  I  feel  when    I  beheld 
the  Son  of  man  coming  in  the  clouds  of  heaven 
in  all  the  splendour  of  his  glory  crowned  with  the 
charms  of  his  mercy  and  surrounded  with  the  ter- 


174  THOUGHTS  ON 

rors  of  his  justice!  Ten  thousand  thousands  went 
before  him,  and  millions  pressed  upon  his  footsteps. 
All  nature  was  silent.  The  v,  icked  were  condemned 
and  the  sentence  was  pronounced  :  the  air  gave  way 
under  the  feet  of  those  who  surrounded  me;  a 
yawning  gulf  received  them  and  closed  upon  them. 
"  At  the  same  time  He  that  sat  upon  the  throne 
exclaimed,  '  Come,  ye  blessed  of  my  Father,  in- 
herit the  kingdom  prepared  for  you  from  the  foun- 
dation of  the  world.'  'Happy  children  of  God  !' 
I  cried.  '  You  are  exalted  in  triumph  with  your 
Redeemer,  and  my  dazzled  eyes  will  soon  lose  sight 
of  you  in  the  blaze  of  light  which  surrounds  you. 
Wretch  that  I  am,  what  words  can  express  the  hor- 
rors of  my  situation !'  A  fixed  and  severe  look 
from  the  Judge  as  he  departed  pierced  me  to  the 
heart,  and  my  anguish  and  confusion  were  extreme, 
when  a  brilliant  personage,  despatched  from  the 
celestial  host,  thus  addressed  me:  '  Slothful  servant, 
what  dost  thou  here?  Dost  thou  presume  to  fol- 
low the  Son  of  God,  whom  thou  hast  served  merely 
with  thy  lips  while  thy  heart  was  far  from  him? 
Show  me  the  seal  of  thy  salvation  and  the  earnest 
of  thy  redemption.  Examine  thy  heart,  and  see 
if  thou  canst  discover  there  a  real  love  to  God  and 
a   living  faith    in   his   Son?     Ask  thy   conscience 


RELIGIOUS  EXPERIENCE.  175 

what  were  tlie  motives  of  thy  pretended  good 
works?  Dost  thou  not  see  that  pride  and  self- 
love  were  the  source  of  them  ?  Dost  thou  not  see 
that  the  fear  of  hell,  rather  than  the  fear  of  offend- 
ing God,  restrained  thee  from  sin?' 

"After  these  words  he  paused,  and,  regarding  me 
with  a  compassionate  air,  seemed  to  await  my  reply. 
But  conviction  and  terror  closed  my  mouth,  and  he 
thus  resumed  his  discourse :  '  Withhold  no  longer 
from  God  the  glory  which  is  due  him.  Turn  to 
him  with  all  thy  heart  and  become  a  new  creature. 
Watch  and  pray  was  the  command  of  the  Son  of 
God ;  but  instead  of  having  done  this  by  working 
out  thy  salvation  with  fear  and  trembling,  thou 
hast  slept  the  sleep  of  security.  At  this  very  mo- 
ment (lost  thou  not  sleep  in  that  state  of  lethargy 
and  spiritual  death  from  which  the  word  of  God, 
the  exhortations  of  his  servants  and  the  strivings 
of  his  grace  have  not  been  sufficient  to  deliver 
thee?  Time  is  swallowed  up  in  eternity;  there  is 
no  more  place  for  repentance.  Thou  hast  obsti- 
nately refused  to  glorify  God's  mercy  in  Christ 
Jesus ;  go,  then,  slothful  servant,  and  glorify  his 
justice.'  Having  uttered  these  words,  he  disap- 
peared, and  at  the  same  time  the  air  gave  way 
under  my  feet,  the  abyss  began  to  open,  dreadfid 


176  THOUGHTS  ON 

wailings  assailed  my  ears  and  a  whirlwind  of 
smoke  surrounded  me.  The  agitation  of  my  mind 
and  body  awoke  me — the  horror  of  which  nothing 
can  equal,  and  the  mere  recollection  of  which  still 
makes  me  tremble.  Oh  how  happy  I  felt  on  awak- 
ing to  find  that  I  was  still  in  the  land  of  mercy 
and  the  day  of  salvation  !  O  my  God,  I  cried, 
grant  that  this  dream  may  continually  influence 
my  sentiments  and  my  conduct.  May  it  prove  a 
powerful  stimulus  to  excite  me  to  prepare  continu- 
ally for  the  coming  of  my  great  Master." 

By  this  dream  Mr.  Fletcher  was  convinced  that 
he  had  been  indulging  vain  hopes  and  that  his 
mind  was  still  unrenewed.  His  conviction  of  this 
truth,  however,  did  not  rest  entirely  nor  chiefly  on 
what  had  been  told  him  in  his  dream,  but  he  now 
set  to  work  in  sober  earnest  to  examine  his  religious 
principles  and  motives  by  the  Scriptures ;  and  the 
more  he  examined  the  more  fully  was  he  convinced 
that  he  was  yet  in  an  unconverted  state.  From 
this  time  he  began  with  all  earnestness  to  seek  for 
justification  through  the  blood  of  Christ,  and 
never  rested  until  he  found  peace  with  God  by  a 
living  faith  in  the  truth  and  promises  of  God. 

The  dream  of  John  Newton  which  he  had  long 
before   his    conversion,   when    in   the    harbour   of 


RELIGIO  US  EXl'KR IKSC  'K  1  7  7 

Venice,  is  probably  known  to  most  of  our  readers. 
"  I  thought,"  says  he,  "  that  it  was  night,  and  my 
watch  upon  the  deck.  A  person  came  to  me  and 
brought  me  a  ring,  with  an  express  charge  to  keep 
it  carefully — assuring  me  that  while  1  preserved 
that  ring  I  should  be  happy  and  successful,  but  if 
I  lost  or  parted  with  it  I  must  expect  nothing  but 
trouble  and  misery.  I  accepted  the  present  and 
the  terms  willingly,  not  in  the  least  doubting  my 
own  care  to  preserve  it,  and  highly  gratified  to 
have  my  happiness  in  my  own  keeping.  I  was 
engaged  in  these  thoughts  when  a  second  person 
came  to  me,  and,  observing  the  ring  on  my  finger, 
he  took  occasion  to  ask  me  some  questions  concern- 
ing it.  I  readily  told  him  its  virtues,  and  his 
answer  expressed  a  surprise  at  my  weakness  in 
expecting  such  effects  from  a  ring.  I  think  he 
reasoned  with  me  some  time  on  the  impossibility 
of  the  thing,  and  at  length  urged  me  in  direct 
terms  to  throw  it  away.  At  first  I  was  shocked  at 
the  proposal,  but  his  insinuations  prevailed.  1 
began  to  reason  and  doubt,  and  at  last  plucked  it 
off  my  finger  and  dropped  it  over  the  ship's  side 
into  the  water,  which  it  had  no  sooner  touched 
than  I  saw,  at  the  same  instant,  a  terrible  fire 
burst  out   from   a  range  of  mountains   (the  Alps) 

12 


178  THOJOHTS  ON 

which  appeared  at  some  distance  benind  the  city 
of  Venice.  I  saw  the  hills  as  distinct  as  if  awake, 
and  that  they  were  all  in  flames.  I  perceived  too 
late  my  folly;  and  my  tempter,  with  an  air  of 
insult,  informed  me  that  all  the  mercy  God  had  in 
reserve  for  me  was  comprised  in  the  ring  which  I 
had  wilfully  thrown  away.  I  trembled  and  was 
in  great  agony,  and  stood  self-condemned,  when  a 
third  person,  or  the  same  who  gave  me  the  ring, 
came  to  me  and  demanded  the  cause  of  my  grief. 
He  blamed  my  rashness,  and  asked  me  if  I  thought 
I  should  be  wiser  if  I  had  my  ring  again.  I  could 
hardly  answer,  but  thought  it  gone  beyond  control. 
He  went  down  under  the  water  and  soon  returned, 
bringing  the  ring  with  him.  The  moment  he 
came  on  board  the  flames  were  extinguished.  I 
approached  to  receive  the  ring,  but  he  refused  to 
restore  it,  saying,  'If  you  should  receive  this  ring 
again  you  would  soon  bring  yourself  into  the  same 
distress.  You  are  not  able  to  keep  it,  but  I  will 
preserve  it  for  you,  and  whenever  it  is  needful  will 
produce  it  in  your  behalf.'  Upon  this  I  awoke  in 
a  state  of  mind  not  to  be  described.  I  could  hardly 
eat  or  sleep  or  transact  necessary  business  for  two 
or  three  days,  but  the  irai)ression  soon  wore  oif, 
and  in  u  little  time  I  totally  forgot  it,  and  I  think 


RELIGIOUS  EXPERIENCE.  ^79 

it  hardly  recurred  to  my  mind  till  several  years 
afterward." 

I  will  conclude  this  unsubstantial  discussion  by 
citing  the  words  of  that  remarkable  young  sage  of 
remote  antiquity,  Elihu,  the  reprover  of  both  Job 
and  his  friends,  and  the  sublime  defender  of  God 
and  his  dispensations:  "For  God  speaketh  once, 
yea  twice,  yet  man  perceiveth  it  not.  In  a  dream, 
in  a  vision  of  the  night,  when  deep  sleep  falleth 
upon  men,  in  slumberings  upon  the  bed.  Then 
he  openeth  the  ears  of  men  and  sealeth  their  in- 
struction." 

Some  time  in  the  year  1811,  as  well  as  he  re- 
members, the  substance  of  the  following  narrative 
was  put  into  the  hands  of  the  writer  by  the  Rev. 
Dr.  William  M.  Tennent,  of  Abington,  Pennsyl- 
vania, when  this  excellent  man  was  on  his  death- 
bed and  near  his  end.  It  will  be  seen  that  it  was 
drawn  up  with  a  view  to  publication  as  soon  as  the 
subject  of  the  memoir,  who  was  then  alive  in  Dr. 
Tennent's  congregation,  should  be  called  home  to 
his  rest.  That  event  occurred  some  time  since; 
and  in  communicating  this  memoir  to  the  public 
the  writer  considers  himself  as  fulfilling  an  implied 
promise  when  he  accepted  the  manuscript. 

Having,  however,  ascertained    that    Mrs.   Ann 


180  THOUGHTS  ON 

Snowden,  of  Philadelphia,  was  the  ..ady  at  whose 
house  this  gentleman  resided,  and  that  she  was  the 
person  by  whom  the  Scriptures  were  read,  and 
knowing,  also,  that  she  was  both  pious  and  intelli- 
gent, the  writer  requested  her  to  put  down  on 
paper  an  exact  account  of  this  pleasing  and  re- 
markable event,  which  she  did  with  the  utmost 
readiness. 

From  these  authentic  sources  the  following  nar- 
rative is  derived,  and  will  be  given  with  very  slight 
verbal  alterations,  in  the  very  words  of  the  re- 
spected persons  named. 

Dr.  Tennent's  memoir  is  prefaced  by  the  follow- 
ing words  : 

"  Unfinished  memoir  of  Mr.  George  Inglis,  who 
has  been  a  member  of  the  Presbyterian  Church  in 
Abington  from  1790  till  the  present  time,  1810, 
It  is  expected  that  some  fit  person  into  whose  hand 
these  sketches  of  his  character  may  fall  will,  after 
his  decease,  prepare  them  for  the  press,  as  it  is 
hoped  the  Church  of  Christ  may  derive  some 
advantage  from  them." 

The  narrative  then  proceeds  as  follows :  "  Mr. 
George  Inglis  was  born  in  the  city  of  Philadelphia, 
of  honourable  parentage,  and  received  a  liberal 
education  in  the  University  of  that  city,  which  was 


RELIGIOUS  EXPERIENCE.  181 

iompleted  between  his  sixteenth  and  seventeenth 
/ear.  Having  served  a  regular  apprenticeship  to 
I  merchant,  he  entered  into  the  mercantile  business, 
and  settled  in  the  island  of  Jamaica,  where  he 
continued  about  eleven  years.  Very  early  in  life 
he  began  to  drink  in  iniquity  like  water,  discovered 
strong  prejudices  against  serious  persons  and  serious 
things ;  associated  with  the  gay,  libertine  and  dis- 
sipated; never  read  the  Scriptures,  except  so  much 
of  them  as  enabled  him  to  construe  his  Greek  les- 
sons whilst  in  college.  His  propensities  to  sinful 
indulgences  increased  with  his  years ;  and  in  the 
island  where  he  resided,  temptations  being  in- 
creased and  the  means  of  restraint  from  vicious 
courses  diminished,  he  became  more  and  more  con- 
firmed in  the  habits  of  sin,  until  at  length  he  was 
given  up  to  almost  every  species  of  iniquity. 
Amidst  his  open  and  avowed  enmity  to  God  and 
religion,  at  the  close  of  the  afore-mentioned  period, 
an  awful  tornado  fell  upon  that  part  of  the  island 
where  he  resided,  by  which  he  lost  the  greater  part 
of  his  property  and  was  compelled  to  return  to 
the  Continent.  This  happened  during  the  Revolu- 
tionary war.  All  this  made  no  alteration  in  his 
morals  for  the  l)etter ;  but  the  more  he  was  cor- 
rected the  more  hardened   he  grew,  casting  off  the 


182  THOUGHTS   ON 

fear  of  God  and  putting  to  defiance  the  scourges 
of  Jehovah.  Thus  he  continued,  till  some  years 
afterward,  being  in  the  town  of  Manchester,  Vir- 
ginia, without  any  natural  (known)  cause  to  pro- 
duce the  effect,  he  was  smitten  by  the  immediate 
hand  of  God,  whilst  in  the  possession  of  good 
health,  with  the  total  loss  of  sight  within  a  few 
days.  In  this  situation  his  mind  was  all  distrac- 
tion. His  cry  was  to  man  only  for  help;  but  to 
God,  his  Maker,  who  giveth  songs  in  the  night  to 
the  afflicted  and  oppressed,  he  had  not  learned  to 
cry.  This  lesson,  however,  he  was  taught  not  long 
afterward." 

Thus  far  the  narrative  has  been  given  in  the 
words  of  Dr.  Tennent;  it  will  now  be  proper  to 
hear  Mrs.  Snowden's  account  of  the  conversion  of 
this  man,  as  she  was  the  only  human  instrument 
made  use  of  in  bringing  him  to  the  knowledge  of 
the  truth.  It  is  in  the  form  of  a  letter  addressed 
to  the  writer : 

"  Rev.  and  Dear  Sir  :  I  will  now  endeavour 
to  fulfil  the  promise  made  to  you  some  time  ago» 
by  giving  such  information  as  is  within  my  recol- 
lection respecting  the  case  of  Mr.  George  Inglis. 
That  gentleman,  a  native  of  Philadelphia,  had 
received  a  classical    edi  cation,  and    with   it  every 


RELIGIOUS  EXPERIENCE.  183 

indulgence  which  a  father's  partiality  could  bestow. 
Brought  up  in  the  gay  world,  it  is  to  be  feared 
there  was  but  little  attention  paid  to  his  immortal 
interests.  After  spending  the  time  necessary  to 
acquire  the  knowledge  of  mercantile  aifairs,  he  left 
the  city  for  the  West  Indies,  where  he  was  for  a 
while  successful  in  business,  and  found  himself  in 
circumstances  to  visit  England  ;  and  while  in  Lon- 
don, throwing  aside  every  restraint,  he  indulged 
himself  in  all  the  amusements  and  levities  of  that 
gay  metropolis.  Returning  to  America,  he  engaged 
in  business  in  the  State  of  Virginia.  After  residing 
some  time  there,  it  pleased  the  Lord  to  deprive  him 
of  his  sight — an  affliction  at  that  time  looked  upon 
by  him  as  insupportable,  for  he  saw  not  the  Hand 
from  whence  it  came ;  but  after  he  was  made  sen- 
sible that  he  was  a  brand  snatched  from  the  burn- 
ing, often  have  I  heard  him  bless  the  chastisement 
as  that  of  a  tender  Father. 

"  Mr.  Inglis  had  weak  eyes  from  an  early  age, 
but  his  blindness  came  on  him  suddenly.  Finding 
no  relief  from  the  physicians  where  he  resided, 
he  left  Virginia  for  Philadelphia,  and,  upon  the 
application  of  his  friends,  was  received,  with  his 
servant,  into  my  house  as  a  boarder.  I  found 
him  a  man  of  stroig  passions,  impatient  under  suf- 


184  THOUGHTS  ON 

ferings,  and  not  willing  to  submit  to  restraints  of 
any  kind.  When  the  physicians  of  the  city  were 
consulted,  they  gave  his  friends  no  hope  of  the 
recovery  of  his  eyesight :  him  they  soothed  with 
the  promise  of  a  further  consideration  of  his  case. 
A  few  weeks  after  he  came  to  my  house,  a  gentle- 
man very  much  celebrated  as  an  oculist  came  to 
the  city.  Mr.  Inglis  applied  to  him  for  advice. 
He  did  not  tell  him  that  his  was  an  incurable  case, 
but  said  that  he  would  see  him  again.  He  bore 
this  very  impatiently,  observing  to  me  that  life  was 
now  becoming  an  intolerable  burden,  but  that  he 
had  this  consolation — that  he  had  it  in  his  power  at 
any  time  to  lay  it  down :  it  was  but  to  increase  the 
quantity  of  opium  (he  was  in  the  habit  of  taking 
opium)  and  all  his  sufferings  would  be  at  an  end; 
and  that,  after  another  visit  from  the  doctor,  if  he 
found  there  was  no  hope  of  his  recovering  his 
sight,  he  would  certainly  take  that  method  of  put- 
ting an  end  to  his  existence.  I  remonstrated  with 
him  on  the  impropriety  of  his  behaviour,  alleging 
that  he  had  no  more  right  to  take  away  his  own 
life  than  he  had  to  take  away  the  life  of  his  neigh- 
bour ;  asking  him  if  he  had  considered  the  conse- 
quences of  rushing  uncalled  into  the  presence  of 
his  Maker.     His  answer  was,  that  he  had  consid- 


RELIOIOUS  EXPERIENCE.  185 

ered  it  well ;  and  he  advocated  his  opinion  on  this 
principle — that  he  was  by  a  merciful  Creator  placed 
on  this  earth  to  enjoy  the  good  things  of  this  life 
as  far  as  it  was  in  his  power  honestly  to  obtain 
them ;  that  the  duties  required  of  him  were,  to  be 
as  useful  to  his  friends  in  particular  and  society  at 
large  as  his  circumstances  would  admit  of;  that, 
haviug  lost  his  sight,  he  should  no  longer  enjoy 
any  happiness  here,  would  become  a  burden  to  his 
friends  and  could  be  of  no  use  in  the  world.  He 
alleged  that  the  purposes  for  which  life  was  given 
to  him  were  now  defeated ;  of  course  there  would 
be  no  impropriety  jn  laying  it  down. 

"  I  made  some  remarks  on  what  he  had  advanced 
as  his  sentiments,  and  to  strengthen  what  I  said 
quoted  some  passages  of  Scripture.  These  he 
ti-eatcd  in  a  very  light  manner — spoke  of  the 
Bible  as  the  work  of  men,  contrived  to  keep  the 
vulgar  iu  awe — with  many  other  observations  too 
common  with  men  of  deistical  principles.  I  then 
inquired  if  he  had  ever  read  the  Bible;  he  frankly 
acknowledged  that  he  had  not  since  he  left  school. 
Upon  asking  him  if  he  had  not  read  the  works  of 
those  that  were  opposed  to  the  Scriptures,  he  ad- 
mitted that  he  had.  If  so,  I  observed,  he  must 
have  formed  his  opinions  from  the  avowed  enemies 


186  THOUGHTS  ON 

of  that  sacred  book.  Was  this  a  fair  method  of 
proceeding?  Was  it  just?  That  i  thought  he 
would  not  act  thus  on  any  other  occasion.  '  This 
book,  you  acknowledge,  you  have  not  read  since 
you  were  a  boy.  All  that  you  know  about  it  you 
have  from  the  enemies  of  the  Christian  religion. 
Taking  these  things  into  consideration,  I  hope  you 
will  no  more  speak  against  the  Bible,  as  it  is  a 
book  that  you  have  never  read  since  you  were 
capable  of  forming  a  judgment  of  its  contents.' 
He  apologized  for  what  he  had  said  in  a  handsome 
manner,  acknowledged  that  he  was  wrong  in  speak- 
ing as  he  had  done,  and  expressed  a  wish  to  have  it 
read  to  him.  This  1  declined,  and  gave  my  reasons 
for  so  doing,  which  were,  that  a  man  so  prejudiced 
as  he  appeared  to  be  was  not  likely  to  profit  by  the 
reading  of  the  Bible — that  he  would  most  probably 
cavil  at,  and  perhaps  ridicule  it;  in  so  doing  he 
would  wound  my  feelings  without  benefiting  him- 
self, for  I  considered  it  as  the  word  of  God,  and 
my  hopes  of  eternal  salvation  rested  on  the  truths 
contained  in  it.  He  then  assured  me  on  the  word 
of  a  gentleman  that  if  I  would  read  to  him,  what- 
ever his  opinions  might  be,  he  would  carefully 
avoid  saying  anything  that  might  have  a  tendency 
to  wound  m}  feelings  or  give  offence  in  the  small- 


RELIGIOUS  EXPERIENCE.  187 

est  degree.  There  was  an  earnestness  in  his  man- 
ner of  addressing  me  which  satisfied  my  mind  that 
he  was  sincerely  desirous  to  have  the  Scriptures 
read  to  him,  and  the  next  day  was  fixed  upon  for 
that  purpose. 

"  It  appeared  to  me  that  he  waited  impatiently 
for  the  arrival  of  the  appointed  hour,  for  no  sooner 
did  the  time  come  than  he  sent  for  me.  Before  we 
began,  I  observed  to  him  that  as  in  the  New  Test- 
ament he  would  find  the  fulfilment  of  the  promises 
of  the  Saviour,  I  would  point  out  those  promises 
as  they  should  occur  in  reading  the  Old  Testament, 
which  it  would  be  necessary  for  him  to  take  notice 
of  as  we  proceeded.  Beginning,  then,  with  the  first 
chapter  of  Genesis,  before  we  had  gone  through  the 
chapter  he  stopped  me  to  express  his  admiration 
of  the  language.  *  It  was  sublime  beyond  anything 
he  had  ever  read.'  While  I  was  reading  he  was 
all  attention,  and  when  the  time  arrived  when  I 
was  under  the  necessity  of  leaving  off,  it  was  with 
regret  that  he  observed  that  I  had  finished ;  put- 
ting me  in  mind  at  the  same  time  of  my  promise 
to  attend  him  on  the  next  day.  I  think  it  was  on 
the  second  day  of  my  reading  to  him  that  he  cried 
out,  '  What  a  wretch  am  I  to  have  spoken  against 
such  a  book  ! — a  book  that  I  knew  nothing  of,  hav- 


188  THOUGHTS  ON 

ing  never  given  it  an  attentive  perineal.'  I  went 
on  for  a  few  days  reading  to  him  according  to  the 
plan  laid  down,  which  was  one  hour  every  day, 
when  the  distress  of  his  mind  greatly  increased. 
There  was  now  no  more  said  about  a  second  visit 
to  the  doctor — no  complaints — no  murmurings  on 
account  of  the  loss  of  sight.  He  now  saw  the 
hand  of  God  in  the  dispensation  of  his  providence, 
and  would  acknowledge  that  it  was  less,  far  less, 
than  he  deserved.  My  family  duties  preventing 
me  from  being  with  him  as  much  as  I  wished,  I 
now  called  in  the  aid  of  some  of  my  religious 
friends,  among  whom  was  Mr.  Joseph  Eastburn, 
to  converse  with  him  and  to  assist  in  reading  to 
him.  Several  religious  books  were  now  occasion- 
ally read  to  him;  among  which  were  Boston's 
Fourfold  State,  Newton's  Works,  Hervey's  Dia- 
logues, etc.  The  descriptive  parts  of  the  last-men- 
tioned author  were  at  his  request  passed  over, 
except  where  they  more  fully  served  to  explain  the 
doctrine  of  free  grace — a  subject  to  him  of  the 
deepest  interest. 

"  Though  totally  deprived  of  sight  and  unaccus- 
tomed to  go  out,  he  now  neglected  no  opportunity 
of  hearing  the  word  of  God,  attending  sermons  on 
Sabbaths  and   weel  ly  societies  as  often  as  was  in 


RELIGIOUS  EXPERIENCE.  189 

his  power.     As  might  be  expected,  his  naiural  dis- 
position, sometimes  getting  the  better  of  the  good 
resolutions  he  had  formed,  would  betray  him  into 
a  fretfulness  that  was   troublesome  to  his  friends 
and   occasioned   much  uneasiness  to  himself.     On 
such  occasions   I   have  heard   him  lament  deeply 
over  his  sinful  nature,  accusing  himself  of  incrrati- 
tude  to  that  God  who  had   mercifully  stopped  him 
in  his  career  of  vice  by  depriving  him  of  the  light 
of  day  and  enlightening  his  darkened  mind,  and 
had  enabled  him  to  understand  the  truths  contained 
in  his  blessed  Word.     I  do  not  recollect  how  long 
he  stayed  with  me,  but  it  was  something  less  than 
a  year,  when  his  friends  thought  it  would  be  best 
to  remove  him   to  the  country,  and  boarding  was 
obtained  for  him  in  the  neighbourhood  of  the  Rev. 
Dr.  Tennent,  of  Abington." 

Dr.  Tennent,  in  the  memoir  already  quoted,  after 
mentioning  some  circumstances  which  have  been 
given  in  detail  in  a  former  page,  goes  on  to  say: 
"  It  pleased  God  by  these  means  to  bring  him  to 
very  serious  and  deep  impressions  of  his  moral 
character,  and  to  constrain  him,  after  some  time,  to 
attempt  to  pray.  This  [change]  was  effected  in 
the  gentleness,  kindness  and  tenderness  of  infinite 
mercy,  and  without  those  horrors  which  often  pre- 


190  THOUGHTS  ON 

cede  the  conversion  of  high-handed  akd  daring 
sinners.  In  his  case  all  was  mercy,  without  ex- 
traordinary terror.  He  was  embraced  in  the  arms 
of  redeeming  love  and  delivered  from  the  fiery  pit 
without  beholding  its  awful  flames.  In  his  first 
attempt  to  supplicate  the  Deity  he  was  principally 
aifected  with  a  sense  of  the  baseness  of  his  con- 
duct and  vile  ingratitude  for  the  mercies  bestowed  ; 
and  this  exercise  was  accompanied  with  an  invol- 
untary flow  of  tears  and  a  desire  to  call  God  his 
Father,  and  afterward  to  mention  the  blessed  name 
of  Jesus,  the  Saviour.  Probably  this  was  the  be- 
ginning of  his  new  birth  and  the  hour  of  his  con- 
version, which  was  not  long  afterward  confirmed 
by  a  remarkable  vision  of  two  books,  with  a  glo- 
rious light  shining  in  the  midst  of  them,  as  he  was 
lying  in  his  bed,  which  he  apprehended  to  be  the 
Old  and  New  Testaments  of  the  living  God,  pre- 
senting to  and  impressing  on  his  mind  this  sacred 
declaration,  but  without  a  voice,  '  This  is  the 
WAY,'  and  filling  his  soul  at  the  same  time  with 
inexpressible  joy." 

What  is  here  related  is  no  doubt  strictly  true, 
but  there  is  no  propriety  in  calling  it  "  a  vision," 
since  it  can  easily  be  accounted  for  by  a  vivid  im- 
pression on  the  imagination.     A  vision  is  something 


RELIUIOUS  EXPERIENCE.  191 

supernatural  seen  with  the  bodily  eyes;  hut  this 
man  was  totally  blind.  The  objects  so  clearly  dis- 
cerned must  then  have  been  from  impressions  on 
the  imagination.  But  in  saying  this  it  is  not  in- 
tended to  deny  that  the  cause  was  the  Spirit  of  God. 
This  divine  Agent  can  and  does  produce  vivid  im- 
pressions on  the  imagination,  which  have  so  much 
the  appearance  of  external  realities  that  many  are 
persuaded  that  they  do  see  and  hear  what  takes 
place  only  in  their  own  minds. 

"In  the  year  1790,  Mr.  Inglis  was  removed  to 
Abington  and  became  a  boarder  in  the  house  of 
the  Rev.  William  M.  Tennent,  and  soon  afterward 
was  admitted  to  the  communion  of  the  church  in 
that  place,  with  which  he  hath  walked  steadfastly 
in  the  faith  ever  since,  exemplifying  in  a  striking 
and  high  degree  the  power  of  God's  grace  in  the 
'new  creation.'  From  the  beginning  of  his  turn 
to  God  there  was  abundant  proof  that  *  old  thino-s 
had  passed  away,  and  that  all  things  had  become 
new.'  Before,  a  blasphemer,  but  now  a  worshipper 
of  the  true  God.  Before,  a  drunkard  and  a  Sab- 
bath-breaker, unclean,  a  ridiculer  of  holy  things, 
and  indulging  habitually  in  all  ungodliness  and 
wickedness — led  captive  by  the  prince  of  the  power 
of  the  air,  who  ruleth  in   the  children  of  disobe- 


192  THOUGHTS  ON 

dience — but  now,  freed  from  his  bonds  and  made 
by  sovereign  grace  to  rejoice  in  the  liberty  of  the 
gospel.  Before,  a  hater  of  good  men  and  good 
things,  but  now  a  lover  of  both.  He  was  made 
to  hunger  and  thirst  after  righteousness — after  the 
bread  of  life — after  the  knowledge  of  His  will; 
and  seemed  only  to  be  happy  when  he  had  a 
glimpse  of  his  glory.  For  more  than  a  year  after 
his  conversion  he  could  not  bear  to  hear  any  other 
book  read  to  him  than  the  Holy  Scriptures  and 
the  most  practical  authors  on  religion.  He 
shunned  all  political  conversation,  the  reading 
of  newspapers,  and  whatever  might  divert  his 
thoughts  from  holy  meditations  and  a  further 
knowledge  of  his  Redeemer. 

"Whilst  residing  in  his  first  permanent  lodgings 
in  the  country,  it  may  not  be  improper  to  mention 
a  second  remarkable  vision  which  lie  had.  Walk- 
ing in  the  garden  one  day,  as  he  usually  did  for 
sacred  meditation,  he  was  suddenly  arrested  and 
overcome  with  a  most  affecting  view  of  his  Sa- 
viour as  suspended  on  the  cross  and  bearing  his 
very  sins.  In  this  vision  of  redeeming  love  he 
was  so  lost  that  he  knew  not  where  he  was — over- 
whelmed with  unutterable  joy  and  the  most  affect- 
ing  gratitude   for  the  discharge  of   the    immense 


RELIGIOUS  EXFERIENVE.  193 

debt  which  he  owed  to  the  justice  of  a  holy  God. 
The  impressions  then  made  are  still  kept  in  strong 
remembrance.  How  long  he  was  in  this  state  he 
knew  not,  but  was  finally  conducted  to  the  house, 
after  having  called  for  a  guide,  full  of  joy  and 
gladness — a  second  remarkable  proof  of  his  interest 
in  gospel  redemption."  ^ 

We  will  simply  repeat  our  objection  to  the  use 
of  the  word  "  vision"  to  represent  what  was  noth- 
ing more  than  a  strong  believing  view  of  the 
scene  of  the  crucifixion,  accompanied,  no  doubt, 
with  a  vivid  imagination  of  the  bleeding,  dying 
Saviour  suffering  for  his  sins. 

"  The  writer  will  only  add  that  he  has  fre- 
quently, within  the  term  of  twenty  years,  heard 
Mr.  Inglis  say  he  would  not,  if  it  had  been  within 
the  power  of  a  wish,  have  had  iiis  natural  sight 
restored,  having  found  his  eyes  such  an  avenue  to 
sin.  His  whje  conduct  since  his  conversion  has 
corresponded  with  his  profession  as  a  Christian 
disciple.  He  has  in  the  view  of  his  brethren 
where  he  resides  made  a  visible  growth  in  grace, 
even  in  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ.  He  has  with  others  travelling  to 
the  same  blessed  country  been  on  the  mount  and 

in    the    valley — a    humble,    meek,    patient,    self- 
is 


194  THOUGHTS  ON 

denying  Christian,  rejoicing  iu  the  hopes  of  a  better 
country — weeping  on  account  of  his  own  unfruit- 
fulness — looking  for  strength  to  vanquish  his  ene- 
mies, and  hoping  for  victory  by  the  merits  of  the 
great  Redeemer.  Hitherto  steadfast,  may  he  hold 
fast  unto  the  end,  and  may  many  such  be  added 
unto  the  Lord  !  Blessed  be  God  for  the  gift  of  his 
Son,  for  the  revelation  of  his  incomprehensible 
love  and  grace,  and  for  the  crown  of  glory  which 
is  laid  up  for  all  who  are  looking  and  longing  for 
his  second  appearance !" 

The  foregoing  account  was  written  about  thirty 
years  ago,  and  Mr.  Inglis,  who  was  then  in  years, 
did  not  depart  this  life  until  two  or  three  years 
since.  As  the  Rev.  Robert  Steel  succeeded  Dr. 
Tennent  as  pastor  of  the  Presbyterian  church  at 
Abington,  I  requested  him  to  give  me  notice  of 
the  old  gentleman's  death,  with  an  account  of  his 
state  of  mind  in  his  latter  days.  This  he  did,  and 
I  regret  that  I  have  mislaid  his  letter,  so  that  I 
cannot  at  present  put  my  hands  on  it.  But  I  con- 
fess that  I  was  much  disappointed  in  not  finding 
something  more  memorable  in  the  closing  scene  of 
one  who  had  been  so  manifestly  snatched  "  as  a 
brand  from  the  burning."  As  well  as  I  recollect, 
Mr.  Steel  represents  that  the  spirituality  and  ardour 


RELIGIOUS  EXPERIENCE.  195 

of  Mr.  Inglis'  religion  considerably  declined  in  his 
later  years ;  that  he  became  somewhat  worldly- 
minded,  and  appeared  to  be  too  much  concerned 
about  his  little  property ;  and  that  he  had  nothing 
remarkable  in  the  exercises  of  his  mind  while  on 
his  deathbed ;  but  no  one,  I  believe,  ever  doubted 
the  reality  of  the  change  which  he  had  experienced ; 
neither  was  he  ever  left  to  do  anything  to  bring 
discredit  on  the  profession  which  he  had  made.* 

One  reflection  which  occurred  to  me  on  reading 
Mr.  Steel's  letter  was,  that  it  is  not  desirable  for  a 
Christian  to  live  to  be  very  old,  especially  when 
all  active  service  in  the  cause  of  Christ  is  pre- 
cluded. Old  age  is  a  peculiarly  unfavourable  sea- 
son for  growth  in  grace.  Many  of  the  natural 
auxiliaries  to  piety  are  then  removed,  and  at  the 
same  time  many  infirmities  cluster  around  us,  so 
*  Some  time  after  the  above  account  was  published,  the  Rev. 
Robert  Steel,  D.  D.,  informed  the  author  that  owing  to  his 
ignorance  of  certain  circumstances  he  had  not  done  justice  to 
Mr.  Inglis  in  his  account  of  his  latter  days.  He  has  since 
learned  that  what  he  took  for  penurionsness  arose  from  anxious 
desire  to  save  as  much  money  from  his  scanty  income  as  would 
enable  him  to  liquidate  some  debts  which  he  had  contracted 
before  he  was  struck  with  blindness.  The  author  feels  assured 
that  his  readers  will  be  gratified  with  this  explanation,  as  it  is 
a  gracious  promise  to  such  saints  as  live  many  years,  "  that 
they  shall  still  bring  forth  fruit  in  old  age."  Ps.  xcii.  14. 


196  02^  RELIQIOUS  EXPERIENCE. 

that  a  declension  in  religion  is  not  uncommon  in 
the  protracted  years  of  the  aged. 

Another  solemn  reflection  was,  that  a  man  is 
nevei  too  old  nor  too  decrepit  to  be  covetous. 
Covetousness  is  peculiarly  the  vice  of  the  aged, 
and  when  indulged  strikes  its  roots  deeper  the 
older  we  grow.  What  Christ  says  to  all  may  with 
emphasis  be  addressed  to- the  aged,  "  Take  heed, 
and  beware  of  covetousness."  The  writer  remem- 
bers to  have  seen  and  conversed  with  the  old  gen- 
tleman in  the  church  at  Abington,  soon  after  Dr. 
Tennent's  death.  At  that  time  he  was  always  in 
his  place  in  the  house  of  God,  and  attracted  atten- 
tion by  his  venerable  and  solemn  appearance.  It 
was  agreed  that  his  taste  and  judgment  in  regard 
to  preaching  were  uncommonly  sound  and  good  ; 
but  nothing  would  pass  with  him  in  which  Christ 
was  not  made  conspicuous.  Purely  evangelical 
preaching  was  that  in  which  he  delighted,  and  at 
that  period  his  conversation  was  in  a  strain  of  warm 
and  pious  feeling. 

My  closing  remark  is,  that  we  should  despair  of 
the  conversion  of  no  one,  and  we  should  use  all 
our  eiforts  to  prevail  on  skeptical  men  to  read  the 
Bible.  The  Bible  has  converted  more  infidels  than 
all  the  books  of  "evidences"  which  exist. 


CHAPTER  VIII. 

Religious  Conversation — Stress  laid  by  some  on  the  knowledge 
of  the  time  and  place  of  conversion — Religious  experience 
of  Haly burton. 

TT  is  often  a  question  among  serious  people 
whether  every  person  who  is  a  real  Christian 
knows  not  only  that  he  is  such,  but  the  time  and 
place  of  his  conversion.  This  subject  has  already 
been  partially  discussed  in  these  essays,  but  de- 
mands a  more  particular  and  extended  consid- 
eration. 

It  is  well  known  to  all  that  the  Christian  de- 
nominations which  exist  in  this  country  differ  from 
one  another  in  their  views  of  various  doctrines  and 
rites  of  religion,  but  the  fact  is  not  so  well  known 
that  the  religious  experience  of  the  individuals  of 
the  several  denominations  is  as  various  as  their 
doctrines  and  external  forms  of  worship.  To  those 
who  view  these  things  at  a  distance  and  super- 
ficially all  religious  people  appear  alike,  and  many, 
when  they  hear  of  a  number  converted,  take  it  for 

197 


198  THOUGHTS  ON 

granted  that  they  have  all  passed  through  the  same 
train  of  exercises,  to  whatever  sect  they  belonged. 
There  are  some  serious  people,  well  indoctrinated 
in  the  Scriptures,  who,  while  they  hold  a  sound 
theory  respecting  the  nature  of  regeneration,  never 
speak  of  their  own  religious  exercises,  believing 
that  such  exposures  are  not  for  edification,  as  they 
tend  to  foster  spiritual  pride  and  vain- glory,  and 
afforded  a  temptation  to  hypocrisy  which  is  com- 
monly too  strong  for  the  deceitful  heart.  Among 
such  professors  you  hear  nothing  of  conviction  and 
conversion ;  and  when  any  of  this  class  fall  into  a 
distressing  case  of  conscience  which  urges  them  to 
seek  spiritual  counsel,  they  always  propose  the  case 
in  the  third  person.  They  will  talk  to  you  by  the 
hour  and  the  day  about  the  doctrines  of  religion, 
and  show  that  they  are  more  conversant  with  their 
Bibles  than  many  who  talk  much  of  their  religious 
feelings.  There  are  two  objections  to  this  practice. 
The  first  is,  that  it  has  the  effect  of  keeping  out  of 
view  the  necessity  of  a  change  of  heart.  The 
second  is,  that  it  is  a  neglect  of  one  effectual  means 
of  grace.  Religious  conversation,  in  which  Chris- 
tians freely  tell  of  the  dealings  of  God  with  their 
own  souls,  has  been  often  a  powerful  means  of 
quickening  the  si  iggish  soul   and  communicating 


RELIGIOUS  EXPERIENCE.  199 

comfort.     It  is  in  many  cases  a  great  consolation 
to  the  desponding  believer  to  know  that  his  case 
is  not  entirely  singular;   and  if  a  traveller  can 
meet  with  one  who  has  been  over  the  difficult  parts 
of  the  road  before  him,  he  may  surely  derive  from 
his  experience  some  salutary  counsel  and  warning. 
The  Scriptures  are  favorable  to  such  communica- 
tions.    "Come   and    hear,"   says    David,    "all  ye 
that  fear  God,  and   I   will  declare  what  he  hath 
done  for  my  soul."     "  Then  they  that  feared  the 
Lord   spake  often  one  to  another,  and  the  Lord 
hearkened   and    heard    it,  and  a  book  of  remem- 
brance was  written  before  him  for  them  that  feared 
the  Lord  and  that  thought  upon  his  name."     Paul 
seldom  makes  a  speech  or  writes  a  letter  in  which 
he  does  not  freely  speak  of  his  own  religious  joys 
and  sorrows,  hopes  and  fears.     There  is,  no  doubt, 
an  abuse  of  this  means  of  grace  as  of  others ;  but 
this  is  no  argument  against  its  legitimate  use,  but 
only  teaches   that   prudence   should   govern   such 
religious  intercourse.     The  opposite  extreme  is  not 
uncommon  in  some  denominations,  as  where  pro- 
fessors are  publicly  called  upon,  and  that  periodi- 
cally, for  their  experience;  or   where,  when    pro- 
fessors are  met,  it  is  agreed  that  every  one  in  turn 
shall  give  a  narrative  of  his  or  her  experience  in 


200  THOUGHTS    ON 

religion.  Such  practices  are  not  for  edification. 
There  are,  however,  cases  in  which  it  may  be  ex- 
pedient— it  may  be  delightful — for  a  few  select 
friends  to  enter  into  a  full  detail  of  the  dealings  of 
God  with  their  souls  respectively.  The  writer,  In 
another  place,  published  an  account  of  such  a  con- 
ference in  Holland,  which  he  received  from  the 
late  Rev.  Dr.  Livingston,  of  New  Brunswick.  A 
company  of  pious  friends  having  met  for  religious 
conversation,  the  subject  which  came  up  was  the 
striking  similarity  of  the  experience  of  God's 
people  in  all  ages  and  in  all  countries,  when  some 
one  observed  that  there  were  present  four  persons 
from  the  four  quarters  of  the  world  respectively, 
and  who  had  embraced  religion  in  their  native 
country.  One  was  from  the  Dutch  settlements  in 
the  East  Indies,  a  second  from  the  Cape  of  Good 
Hope,  the  third  a  young  nobleman  of  Holland, 
and  the  fourth  Dr.  Livingston  himself,  from  the 
United  States  of  America.  It  was  t\ien  proposed, 
as  an  illustration  of  the  subject  of  conversation, 
that  each  should  give  a  narrative  of  his  Christian 
experience.  The  company  in  attendance  expressed 
the  highest  gratification,  and  were  no  doubt  greatly 
edified.  It  is  much  to  be  lamented  that  many  per- 
sons who  are  fond   of  religious   conversation  deal 


RELIGIOUS  EXPERIENCE.  201 

so  much  in  cant  phrases  and  assume  an  air  so 
aftected  and  sanctimonious.  Tliis  is  the  thing 
which  disgusts  grave  and  intelligent  Christians, 
and  often  occasions  the  wicked  to  ridicule  or  blas- 
pheme. "  Let  not  your  good  be  evil  spoken  of." 
Be  not  public  nor  indiscriminate  in  your  commu- 
nications of  this  kind.  "  Take  heed  that  you  cast 
not  your  pearls  before  swine,  lest  they  trample 
them  under  their  feet,  and  then  turn  again  and 
rend  you." 

It  is  a  fact  that  what  passes  for  conversion  in 
one  sect  will  be  condemned  as  altoijether  insuffi- 
cient  in  another.  A  few  years  since  there  was  what 
was  called  a  great  revival  in  a  Presbyterian  congre- 
gation in  New  Jersey.  The  presiding  elder  of 
the  Methodist  society  for  that  district  having 
classes  of  his  Church  mingled  with  the  people  of 
that  congregation,  so  that  he  had  the  opportunity 
of  conversing  with  a  number  of  the  subjects  of 
this  work,  gave  it  as  his  opinion,  to  a  person  who 
communicated  the  fact  to  me,  that  none  with  whom 
he  spoke  were  converted,  for  he  did  not  meet  with 
one  who  would  say  that  he  knew  his  sins  were  par- 
doned. 

On  the  other  hand,  many  of  the  conversions 
which    take    place     at    camp-meetings  and    other 


202  THOUGHTS  ON 

meetings  where  there  is  much  excitement,  though 
the  subjects  do  profess  to  know  that  their  sins  are 
pardoned,  are  not  believed  to  be  cases  of  sound 
conversion  by  Presbyterians ;  and  they  are  con- 
firmed in  this  opinion  often  by  the  transitory  natui-e 
of  the  reformation  produced.  We  have  known 
instances  of  persons  professing  conversion  at  a 
camp-meeting,  and  filling  the  camp  with  their 
rejoicing,  who  relapsed  into  their  old  habits  of  sin 
before  reaching  their  own  dwellings.  In  these 
strong  excitements  of  the  animal  sensibilities  there 
is  great  danger  of  deception.  When  feelings  of 
distress  are  wound  up  to  a  very  high  pitch  there 
often  occurs  a  natural  reaction  in  the  nervous  sys- 
tem, by  which  the  bodily  sensations  are  suddenly 
changed,  and  this,  attended  with  some  text  of 
Scripture  impressed  on  the  mind,  leads  the  person 
to  believe  that  he  was  in  that  moment  converted, 
when  in  reality  no  permanent  change  has  been 
effected. 

It  is  one  thing  to  be  persuaded  of  the  truth  of 
the  gospel,  and  quite  another  to  be  certain  that  I 
have  believed  and  that  my  sins  are  pardoned.  Mr. 
Wesley  was  for  several  years  in  the  ministry  and  a 
missionary  to  America  before  he  had  this  joyful 
sense  of  the  forgiveness  of  sins,  and  he  seems  to 


RELIGIOUS  EXPERIENCE.  203 

intimate  that  until  this  time  he  was  an  uncon- 
verted man ;  and  most  of  his  followers  make  this 
joyful  sense  of  pardoned  sin  the  principal  evidence 
of  conversion  and  one  which  all  must  experience. 
Most  serious,  intelligent  readers,  however,  will  be 
of  opinion  that  Mr.  Wesley  was  as  humble  and 
sincere  a  penitent  before  this  joyful  experience  as 
afterward,  and  that  it  is  a  dangerous  principle  to 
make  a  man's  opinion  of  his  own  state  the  crite- 
rion by  which  to  judge  of  its  safety.  Certainly,  we 
should  greatly  prefer  to  stand  in  the  place  of  some 
broken-hearted,  contrite  ones,  who  can  scarcely  be 
induced  to  entertain  a  hope  respecting  their  accept- 
ance, to  that  of  many  who  boast  that  they  never 
feel  a  doubt  of  their  own  safety.  Men  will  not  be 
judged  in  the  last  day  by  the  opinion  which  they 
had  of  themselves.  For  this  confidence,  it  would 
seem,  never  forsakes  some  to  the  last,  who  never- 
theless will  be  cast  into  outer  darkness.  "  Not 
every  one  that  saith  unto  me.  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven,  but  he  that 
doeth  the  will  of  my  Father  which  is  in  heaven. 
Many  will  say  unto  me  in  that  day,  Lord,  Lord, 
have  we  not  prophesied  in  thy  name,  and  in  thy 
name  have  cast  out  devils,  and  in  thy  name  done 
many  wonderful  works?     And  then  will  I  profess 


204  THL  UGHTS  ON 

unto  them,  I  never  knew  you ;  depart  from  me,  ye 
workers  of  iniquity." 

In  early  life  the  writer  knew  some  high  pro- 
fessors of  his  own  denomination  who  could  tell  the 
day  and  hour  when  God  had  mercy  on  them.  One 
of  these,  a  fair-spoken,  plausible  man,  who  had 
spent  the  former  part  of  his  life  in  pleasure  and 
dissipation,  gave  such  an  account  of  his  conversion 
as  was  adapted  to  produce  envy  and  discourage- 
ment in  professors  who  had  been  less  favoured; 
and  not  only  could  designate  the  month  and  day 
of  the  month,  but  the  hour  of  the  day,  when  he 
obtained  reconciliation  with  God.  No  one  doubted 
of  his  piety ;  but  mark  the  event.  This  high  pro- 
fessor, a  few  years  afterward,  was  excommunicated 
from  the  Church  for  manifest  perjury !  Another, 
whose  experience  was  remarkable  and  his  conver- 
sion sudden,  became  a  preacher,  then  a  fanatic,  and 
finally  an  infidel.  This  man  told  me  that,  though 
often  in  great  spiritual  distress,  he  never  doubted 
of  the  goodness  of  his  state.  They  who  believe 
that  a  man  may  be  a  saint  to-day  and  a  devil  to- 
morrow, not  in  appearance  only,  but  in  reality, 
easily  account  for  these  apostasies,  but  we  are 
inclined  to  hold  fast  by  what  the  beloved  disuple 
says  about  such  in  his  time  :  "  They  went  out  from 


RELIGIOUS  EXPEEIEi\iJK  2()5 

US,  but  they  were  not  of  us,  for  if  they  had  been 
of  us  they  would  no  doubt  have  continued  with  us; 
but  ll  y  went  out  that  they  might  be  made  manifest 
that  they  were  not  all  of  us." 

Few  men  in  later  times  appear  to  have  arisen  to 
greater  eminence  in  piety  than  Henry  Marty n,  the 
missionary.  The  strength  of  the  principle  of  holi- 
ness in  his  case  was  manifested  in  his  habitual 
spirituality  of  mind  and  constant  exercise  of  self- 
denial  ;  yet,  as  far  as  is  related,  his  incipient  exer- 
cises of  religion  were  by  no  means  strongly  marked, 
but  seem  to  have  been  rather  obscure  and  feeble. 
The  same  is  the  fact  respecting  those  two  distin- 
guished men  of  God,  Philip  and  Matthew  Henry, 
the  father  and  the  son.  The  early  exercises  of 
these  men  were  not  in  any  respect  remarkable. 
Indeed,  they  both  became  pious  when  very  young ; 
and  we  rarely  get  a  very  distinct  and  accurate 
account  of  the  commencement  of  piety  in  early 
life.  But  no  one  who  is  acquainted  with  the  lives 
of  these  eminent  ministers  will  deny  that  they 
grew  up  to  an  uncommon  degree  of  piety,  which 
in  the  experience  of  both,  though  characterized  by 
genuine  humility,  was  free  from  any  mixture  of 
gloom  or  austerity.  True  religion  can  rarely  be 
found  exhibiting  so  cheerful  a  mien  and  so  amiable 


206  THOUGHTS  ON 

an  aspect,  and  yet  with  these  men  everything  ue- 
came  a  part  of  their  religion — to  this  one  object 
their  whole  lives  were  devoted. 

I  have  derived  much  satisfaction,  and  I  hope 
profit,  from  the  account  which  Halyburton  gives 
of  his  religious  experience,  especially  because  the 
account  was  given  when  the  writer  was  advanced 
in  years  and  when  his  judgment  was  fully  ma- 
tured. Many  youthful  narratives  of  pious  exercises 
are  very  fervent,  but  they  are  frothy,  and  marked 
with  that  kind  of  ignorance  and  self-confidence 
which  arises  from  inexperience.  Halyburton  is  an 
example  of  a  person  brought  up  under  religious 
discipline  and  instruction,  and  under  constant  re- 
straint, whose  convictions  of  sin  were  nevertheless 
exceeding  pungent  and  awful.  Hi.s  conversion  too 
was  sudden,  and  his  first  exercises  of  faith  clear 
and  strong.  "  I  cannot,"  says  he,  "  be  very  posi- 
tive about  the  day  or  the  hour  of  this  deliverance, 
nor  can  I  satisfy  many  other  questions  about  the 
way  and  manner  of  it.  As  to  these  things,  I  may 
say  with  the  blind  man,  '  One  thing  I  know,  that 
whereas  I  was  blind,  now  I  see.'  It  was  toward 
the  close  of  January  or  the  beginning  of  February, 
1698,  that  this  seasonable  relief  came;  and  so  far 
as  I  can  remember  I  was  at  secret  prayer,  in  very 


KELIOIOUS  EXPERIENCE.  207 

great  extremity,  not  far  from  despair,  when  the 
Lord  seasonably  stepped  in  and  gave  this  merciful 
turn  to  affairs.  When  I  said  there  was  none  to 
save,  then  '  his  arm  brought  salvation.'  God,  who 
commanded  the  light  to  shine  out  of  darkness, 
'shined  into  my  mind'  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ. 

"  That  which  afforded  me  relief  was  a  discovery 
of  the  Lord,  as  manifested  in  his  Word.     He  said 
to  me,  '  Thou  hast  destroyed  thyself,  but  in  me  is 
thy  help.'     He  let  me  see  that  there  are  forgive- 
nesses with  him — that  with  him  are  mercy  and  plen- 
teous redemption.     He  made  all  his  goodness  pass 
before  me  and  proclaimed  his  name,  '  The  Lord, 
the  Lord  God,  merciful  and  gracious,  long-suffer- 
ing, and  abundant  in  goodness  and  truth,  keeping 
mercy  for  thousands,  forgiving  iniquity  and  trans- 
gression and  sin ;'  who  will  be  gracious  to  wliom 
he  will  be  gracious,  and  will  show  mercy  to  whom 
he  will  show  mercy.     This  was  a  strange  sight  to 
one  who   before  looked  on  God  as  a   'consuming 
fire,'  which  I  could  not  see  and  live.     He  brought 
me  from  Sinai  and  its  thunderings  to  Mount  Zion, 
and  to  the  Mediator  of  the  new  covenant,  and  to 
the  blood  of  sprinkling  that  cleanseth  from  all  sin 


208  THOUGHTS  ON 

and  speaketh  better  things  than  the  blood  of  Abel. 
He  revealed  Christ  in  his  glory.  I  now  with 
wonder  beheld  his  glory,  the  glory  as  of  the  only 
begotten  of  the  Father,  full  of  grace  and  truth. 
And  I  was  made  by  this  sight  to  say,  '  Thou  art 
fairer  than  the  sons  of  men.'  .  .  .  And  I  was  here- 
by further  satisfied  that  not  only  were  there  forgive- 
ness of  sins  and  justification  by  free  grace  through 
the  redemption  that  is  in  Christ  Jesus,  whom  God 
hath  set  forth  to  be  a  propitiation  through  faith  in 
his  blood,  to  declare  his  righteousness  for  the  re- 
mission of  sins  that  are  past,  through  the  forbear- 
ance of  God,  but  I  saw  moreover,  with  wonder  and 
delight,  how  God  by  this  means  might  be  just  even 
in  justifying  the  ungodly  who  believe  in  Jesus. 

"  How  was  I  ravished  with  delight  when  made 
to  see  that  the  God  in  whom  a  little  before  I 
thought  there  was  no  help  for  me  or  any  sinner  in 
my  case — if  indeed  there  were  any  such — notwith- 
standing his  spotless  purity,  his  deep  hatred  of 
sin,  his  inflexible  justice  and  righteousness,  and  his 
unimpeachable  faithfulness  pledged  in  the  threat- 
enings  of  the  law,  might  not  only  pardon,  but, 
without  prejudice  to  his  justice  or  his  other  attri- 
butes, might  be  just  even  in  justifying  the  ungodly! 
.  .  .  And  the  Lord  further  opened  the  gospel  call 


RELIGIOUS  EXPERIENCE.  209 

to  me,  and  let  me  see  that  even  to  me  was  '  the 
word  of  this  salvation  sent.'  All  this  was  ojBPered 
unto  me,  and  I  was  invited  to  come  and  freely  take 
of  the  waters  of  life,  and  to  come  in  my  distress 
unto  the  blessed  rest.  .  .  .  He,  to  my  great  satis- 
faction, gave  me  a  pleasing  discovery  of  his  design 
in  the  whole — that  it  was,  '  that  no  flesh  might 
glory  in  his  sight,'  but  that  he  who  glories  should 
glory  only  in  the  Lord ;  and  that  he  might  mani- 
fest the  riches  of  his  grace  and  be  exalted  in  show- 
ing mercy,  and  that  we  in  the  end  might  be  saved. 
The  Lord  revealed  to  my  soul  the  full  and  suitable 
provision  made  in  this  way  against  the  power  of 
sin — that  as  there  is  righteousness  in  him,  so  there 
is  strength,  even  *  everlasting  strength,'  in  the  Lord 
Jehovah  to  secure  us  against  all  enemies.  .  .  . 
When  this  strange  discovery  was  made  of  a  relief 
wherein  full  provisions  Were  made  for  all  the  con- 
cerns of  God's  glory,  and  my  salvation  in  subordi- 
nation thereto,  my  soul  was  by  a  sweet  and  glorious 
power  carried  out  to  rest  in  it,  as  worthy  of  God 
and  every  way  suitable  and  satisfying  in  my  case. 
'They  that  know  thy  name  will  put  their  trust  in 
thee.' 

"  All  these  discoveries  were  conveyed  to  me  by 
the  Scriptures  only.     It  was   not   indeed    by  one 

14 


210  THOUGHTS  ON 

particular  promise  or  testimony  of  Scripture,  but 
by  the  concurring  light  of  a  great  many,  season- 
ably set  home  and  most  plainly  expressing  the 
truths  above  mentioned.  The  promises  and  truths 
of  the  Bible  in  great  abundance  and  variety  were 
brought  to  remembrance,  and  the  wonders  con- 
tained in  them  were  set  before  my  eyes  in  the  light 
of  the  Word.  '  He  sent  his  word  and  healed  me.' 
.  .  .  But  it  was  not  the  Bible  alone  that  conveyed 
the  discovery,  for  most  of  these  passages  whereby  I 
was  relieved  I  had  formerly  in  my  distress  read 
and  thought  upon,  without  finding  any  relief  in 
them.  But  now  the  Lord  shined  into  my  mind  by 
them.  Formerly,  I  was  acquainted  only  with  the 
letter,  which  profits  not,  but  now  the  Lord's  words 
were  spirit  and  life,  and  in  his  light  I  saw  light. 
God  opened  my  eyes  to  see  wonders  out  of  his  law. 
There  was  light  in  his  woirds  :  a  burning  light  by 
them  shone  into  my  mind — not  merely  some  doc- 
trinal knowledge,  but  '  the  light  of  the  knowledge 
of  the  glory  of  God  in  the  face  of  Jesus  Christ.' 
The  light  that  I  now  had  shone  from  heaven  :.  it 
was  not  a  spark  kindled  by  my  own  endeavours, 
but  it  shone  suddenly  about  me ;  it  came  by  the 
word  of  God,  a  heavenly  means.  It  opened  heaven 
and  discovered  heavenly  things,  even  the  glory  of 


RELIGIOUS  EXPERIENCE.  211 

God  ;  and  it  led  me  up  as  it  were  to  heaven.  Its 
whole  tendency  was  heavenward.  It  was  a  true 
light,  giving  manifestations  of  God,  even  the  one 
true  God  and  the  one  Mediator  between  God  and 
man,  and  giving  a  true  view  of  my  state  with  re- 
spect to  God.  ...  It  was  a  pleasant  and  a  sweet 
light :  it  had  a  heavenly  satisfaction  in  God  at- 
tending it.  It  led  to  a  pleasure  in  the  fountain 
whence  it  came.  It  was  a  distinct  and  clear  light, 
not  only  representing  spiritual  things,  but  manifest- 
ing them  in  their  glory.  It  put  all  things  in  their 
proper  place,  in  due  subordination  to  God,  and 
gave  distinct  views  of  their  genuine  tendency.  It 
was  a  satisfying  light.  The  soul  rested  in  the  dis- 
coveries that  it  made  and  was  satisfied ;  it  could 
not  doubt  of  what  it  saw,  and  that  things  were  as 
they  were  represented.  It  was  a  quickening,  re- 
freshing and  healing  light:  when  'the  Sun  of 
Righteousness'  arose  there  was  '  healing  under  his 
wings.'  It  was  a  great  light :  it  made  discoveries 
which  were  easily  distinguished  from  any  former 
discoveries  it  had  ever  made.  And  it  was  a  pow- 
erful light :  it  dissipated  that  thick  darkness  which 
had  overspread  my  mind,  and  made  all  those 
frightful  temptations  which  had  formerly  disturbed 
me  fly  before   it.     It  was  composing :  not  like  a 


212  THOUGHTS  ON 

sudden  flash  of  lightning,  which  fills  the  soul  with 
fear  and  amazement,  but  it  composed  and  quieted 
my  soul  and  put  all  my  faculties,  as  it  were,  in 
their  due  posture  and  gave  me  the  exercise  of  them. 
It  destroyed  not,  but  improved  my  former  know- 
ledge. But,  as  the  true  idea  of  light  is  not  con- 
veyed by  the  ear,  so  no  words  can  convey  the  idea 
of  light  to  the  blind.  And  he  who  has  eyes  will 
need  no  words  to  describe  it.  It  is  like  the  new 
name  that  none  knows  save  he  that  has  it. 

"  The  first  discernible  effect  of  this  light  was  an 
approbation  of  God's  way  of  saving  sinners  by 
Jesus  Christ,  to  the  glory  of  his  grace.  And  this 
I  take  to  be  the  true  scriptural  notion  of  justifying 
faith,  for  it  not  only  answers  the  Scripture  descrip- 
tions of  it,  by  receiving,  coming,  looking,  trusting, 
believing,  etc.,  but  it  really  gives  God  that  glory 
which  be  designed  by  all  this  contrivance — the 
glory  of  his  wisdom,  grace,  mercy  and  truth. 
Now,  this  discovery  of  the  Lord's  name  brought 
me  to  trust  in  him  and  glory  only  in  the  Lord.  I 
found  my  soul  fully  satisfied  in  these  discoveries, 
as  pointing  out  a  way  of  relief,  altogether  and  in 
all  respects  suitable  to  the  need  of  a  poor,  guilty, 
self-condemned,  self-destroyed  sinner,  driven  from 
all  other  reliefs.     In  this  I  rested  as  in  a  way  full 


RELIGIOUS  EXPERIENCE.  213 

of  peace,  comfort,  security  and  satisfaction,  as  pro- 
viding abundantly  for  all  those  ends  I  desired  to 
have  secured.  And  this  approbation  was  not 
merely  for  a  time,  but  ever  after,  in  all  tempta- 
tiors,  it  discovered  itself,  by  keeping  in  me  a  fixed 
assent  and  adherence  of  mind  to  this  truth,  and 
full  persuasion  of  it,  that  God  hath  granted  unto 
us  eternal  life,  and  this  life  is  in  his  Son. 

"  The  next  remarkable  effect  of  this  discovery 
was,  that  it  set  me  right  as  to  my  chief  end  and 
made  me  look  to  the  glory  of  God,  for  which  for- 
merly I  had  no  real  concern.  Now  mine  eye  was 
made,  in  some  measure,  single  in  eyeing  the  Lord's 
honour.  It  manifested  itself  in  frequent  desires 
that  the  Lord  might  be  honoured  and  glorified  in 
my  life  or  by  my  death.  It  kept  my  soul  fixed  in 
the  persuasion  that  it  was  every  way  meet  that  I 
should  take  shame  and  confusion  to  myself  as  what 
only  belonged  to  me,  and  that  the  glory  of  my  sal- 
vation was  only  and  entirely  the  Lord's  due. 

"A  third  discernible  effect  was,  that  I  was  led  to 
look  upon  his  yoke  to  be  easy  and  his  burden  light, 
and  to  count  that  his  commandments  were  not 
grievous,  but  '  right  concerning  all  things.'  This 
was  very  contrary  to  my  former  temper.  I  now 
came  to  a  fixed  persuasion  that  the  law  was  not 


214  THOUGHTS  ON 

only  just,  such  as  I  could  m:;ke  no  reasonable  ex- 
ception against,  but  holy,  and  such  as  became  God, 
and  good,  such  as  was  every  way  suited  to  my  true 
interest  and  peace  and  advantage ;  which  I  could 
never  think  before.  The  duties  to  which  my  heart 
was  most  averse  had  now  become  agreeable  and 
refreshing. 

"A  fourth  remarkable  effect  of  this  discovery 
was  the  exercise  of  evangelical  repentance,  which 
was  very  different,  in  many  respects,  from  that  sor- 
row with  which  I  was  before  acquainted.  It  dif- 
fered in  its  rise.  Sorrow  before  flowed  from  the 
discovery  of  sin,  as  it-  brings  on  wrath ;  now  it 
flowed  from  a  sense  of  sin  as  containing  wretched 
uukindness  to  One  who  was  himself  astonishingly 
kind  to  an  unworthy  wretch.  I  looked  on  him 
whom  I  had  pierced,  and  did  mourn.  Sorrow 
formerly  wrought  death,  alienated  my  heart  from 
God,  and  thus  dispirited  me  for  duty  and  made  me 
fear  hurt  from  him;  but  this  sorrow  filled  my  heart 
with  kindness  to  God  and  1o  his  ways,  sweetened 
my  soul  and  endeared  God  to  it.  It  flowed  from 
a  sense  of  his  favour  to  an  unworthy  wretch  that 
deserved  none,  and  was  thus  a  godly  sorrow,  lead- 
ing to  kindness  to  God  and  a  drawing  near  him, 
but  with  much  humble  sense  of  my  own  unworthi- 


RELIGIOUS  EXPERIENCE.  215 

ness,  like  the  returning  prodigal.  The  more  God 
manifrsted  of  his  kindness,  the  more  still  did  this 
feeling  increase;  when  he  was  pacified,  then  was 
I  ashamed  and  confomided.  The  sorrow  I  had 
before  I  looked  on  as  a  burden ;  it  was  nothing  but 
selfish  concern  for  my  own  safety  and  a  fear  of  the 
righteous  resentment  of  God.  But  this  sorrow 
was  sweet  and  pleasant,  as  being  the  exercise  of 
filial  gratitude ;  and  I  took  pleasure  in  the  sur- 
prising manifestations  of  God's  favour  to  one  so 
unworthy,  and  in  acknowledging  my  own  unworthi- 
ness.  This  sorrow  was  a  spring  of  activity,  and  I 
was  glad  to  be  employed  in  the  meanest  errand 
that  might  give  opportunity  to  evidence  how 
deeply  I  was  griev^ed  for  my  former  disobedience. 
It  resulted  in  a  return  to  the  way  of  life,  and  to 
such  a  course  as,  upon  a  review,  I  did  not  repent 
of,  but  delighted  in,  and  in  which  I  desired  con- 
tinually to  advance.  It  wrought  carefulness  to 
avoid  sin,  anxiety  to  please  God,  indignation 
against  sin,  fear  of  offending  God  again,  vehement 
desire  of  having  sin  removed,  the  Lord  glorified 
and  obedience  promoted. 

"  A  fifth  discernible  effect  was,  a  humble  but 
sweet  and  comfortable  hope  and  persuasion  of  my 
own  salvation,  answerable  to  the  clearness  of  the 


21  €  THOUGHTS   ON 

discovery.  When  the  Lord  gave  me  this  view  of 
the  way  of  salvation,  he  satisfied  rae  that  it  was  a 
way  full  of  peace  and  security — the  only  way  which 
I  might  safely  venture.  Hereby  I  was  freed  from 
the  disquieting  fear  that  the  ground  of  my  trust 
would  fail.  I  was  satisfied  I  could  not  fail  other- 
wise than  by  missing  the  way.  While  I  held  fast 
and  reposed  with  satisfaction  on  what  I  was  con- 
vinced was  safe,  I  could  not  but  be  quiet  and  com- 
posed about  the  result.  This  shows  how  nearly  al- 
lied faith  and  assurance  are ;  though  they  are  not 
the  same,  no  wonder  the  one  should  be  taken  for 
the  other.  This  discovery  manifested  that  salva- 
tion was  in  the  way  of  self-denial  and  trust  in  the 
Lord  alone,  for  nothing  so  soon  marred  this  hope 
as  the  least  appearance  of  self  and  stirring  of  pride. 
Whenever  the  glory  of  the  Lord  appeared  and  he 
spake  peace  I  was  filled  with  shame,  and  the 
deeper  this  humiliation  was  the  more  the  humble 
confidence  of  my  safety  increased. 

"  A  sixth  discernible  difference  was  with  respect 
to  the  ordinances  of  the  Lord's  appointment.  I 
was  drawn  to  follow  them  as  the  Lord's  institu- 
tions and  his  appointed  means  of  our  obtaining 
discoveries  of  his  beauty.  I  desired  '  to  behold 
the  beauty  of  the  Lord,  and  to  inquire  in  his  tern- 


RELIGIOUS  EXPERIENCE.  'il7 

pie.'  I  was  brought  to  exercise  more  liveliness 
when  tiie  Lord  discovered  himself;  '  my  soul  then 
followed  hard  after  him.'  When  the  Lord  en- 
larged me  and  caased  me  to  approach  to  him  and 
see  his  glory,  he  still  humbled  me,  discovered 
self,  and  put  me  in  opposition  to  it.  I  was  now 
acquainted  in  some  measure  with  that  boldness  and 
freedom  of  access,  with  humble  confidence  to  God 
as  on  a  throne  of  grace,  manifesting  himself  in 
Christ.  In  a  word,  I  was  in  some  measure  sensi- 
ble of  the  Lord's  hiding  or  manifesting  himself 
according  as  I  performed  my  duty,  and  of  the  ne- 
cessity of  the  exercise  of  grace,  particularly  faith, 
in  all  approaches  to  God." 

Although  in  the  preceding  authentic  narrative 
of  religious  experience  we  have  entered  more  into 
detail  than  usual,  yet  we  are  persuaded  that  the 
serious  reader  will  not  think  the  account  too  long 
or  too  particular.  I  have  not  met  with  any  ac- 
count of  Christian  experience  which  is  so  full  and 
satisfactory  as  this,  and  when  it  is  known  to  have 
been  written  by  a  man  of  sound  understanding 
and  most  exemplary  piety  at  a  late  period  of  life, 
when  his  judgment  was  matured  by  much  experi- 
ence, it  cannot  but  furnish  a  decisive  proof  of  the 
reality  of  experimontal  religion  which  cannot  be 


218  THOUGHTS  ON 

gaii)sai(].  In  these  exercises  there  is  not  a  tincture  of 
enthusiasm,  Indeed,  holy  affections  thus  produced 
by  the  contemplation  of  truth  are  the  very  oppo- 
site of  enthusiasm,  which  always  substitutes  hu- 
man fancies  or  impulses  for  the  truths  of  God, 
which  it  uniformly  undervalues.  In  this  case  we 
see  also  how  high  the  exercises  of  scriptural  piety 
may  rise  without  degenerating  into  any  extrav- 
agance. Many  Christians  seem  not  to  know  or 
believe  that  such  spiritual  discoveries  of  the  beauty 
of  holiness  and  the  glory  of  the  Lord  are  now  at- 
tainable ;  but  still  there  are  some,  and  often  those 
of  the  humbler  class  of  society,  who  are  privileged 
with  these  spiritual  discoveries  and  prize  them 
above  all  price.  The  language  of  such  is,  "  One 
day  in  thy  courts  is  better  than  a  thousand.  I 
would  rather  be  a  doorkeeper  in  the  house  of  God 
than  dwell  in  the  tents  of  sin."  "Return  unto 
thy  rest,  O  my  soul,  for  the  Lord  hath  dealt  boun- 
tifully with  thee."  It  is  delightful  to  trace  the  effects 
of  God's  truth  in  producing  every  holy  affection 
when  it  is  discerned  by  the  light  of  the  Holy  Spirit. 
Faith  is  almost  identified  with  this  view,  love  flows 
out  sweetly  and  spontaneously,  evangelical  repent- 
ance is  enkindled,  the  soul  is  clothed  with  humility, 
zeal  for  God's  glory  is  predominant,  his  ordinances 


RELIGIOUS  EXPERIENCE.  2] 9 

are  sought  with  desire,  and  found  to  be  channels 
which  freely  communicate  with  the  rich  fountain 
of  grace  beneath  the  throne  of  God. 

So  far  are  right  views  of  free  grace  from  leading 
those  who  entertain  them  to  indulge  in  indolence 
or  be  careless  about  holy  living  that  they  impart 
the  only  true  cause  of  activity  and  diligence  in  the 
work  of  the  Lord.     In  the  foregoing  account  the 
reader  may  learn  the  nature  of  true  religion  more 
clearly  than  from  many  sermons  and  long  treatises, 
but  the  humble,  doubting  Christian  must  not  make 
the  measure  of  grace  which  this  favoured  saint  en- 
joyed the  standard  by  which  to  judge  of  the  reality 
of  his  own  religious  experience.     The  same  light 
may  shine  with  vastly  different  degrees  of  clearness, 
from  the  meridian  blaze  down  to  the  faint  crepus- 
cular  dawn,   but   the  rays   come   from   the   same 
source;  and  that  which  is  now  but  just  discernible 
in  tlie  midst  of  shades  of  departing  night  will  go 
on  to  increase  until   it  shines    more  and   more  to 
the  perfect  day.     Let  not  this  extraordinary  clear- 
ness and  distinctness  discourage  those  who  are  sin- 
cerely desirous  to  see  "  the  beauty  of  the  Lord," 
but  let  them  rather  take  fresh  courage  in  a  pur- 
suit which,  from  this  example,  they  find   may  be 
crowned   with  glorious  su 'cess.     "Thevthat   wait 


220 


ON  RELIGIOUS  EXPERIENCE. 


upon  the  Lord  shall  renew  their  strength;  they 
shall  mount  up  with  wings  as  eagles,  they  shall 
run  and  not  be  weary,  and  they  shall  walk  and 
not  faint." 


Y^  ^'^#'.!^ 


CHAPTER  IX. 

Christian  experience  of  R C .—Narrative  of  Sir 

Richard  Hill's  experience. 

rpHE  following  extracts  from  a  narrative  of  the 

-*-    Christian   experience   of  R C will 

serve  to  illustrate  some  points  which  have  hereto- 
fore been  treated,  particularly  the  gradual  manner 
in  which  some  persons  are  brought  to  the  know- 
ledge of  the  truth,  and  the  extreme  difficulty  of 
ascertaining,  in  many  cases,  where  common  grace 
ends  and  special  grace  commences. 

"  I  grew  up,"  says  the  narrator,  "  to  manhood 
with  very  little  thought  of  religion,  and  without 
experiencing  any  serious  impressions,  except  the 
alarm  occasionally  produced  by  the  death  of  a 
companion  or  relative.  Whilst  I  habitually  cher- 
ished a  great  dislike  to  strict  religion  which 
frowned  upon  a  life  of  pleasure  and  amusement, 
I  entertained  a  strong  prejudice  in  favour  of  Chris- 
tianity in  general,  and  that  particular  denomination 
to  which  my  parents   and   ancestors  belonged.     I 

221 


222  THOUGHTS   ON 

call  this  a  prejudice,  for  I  knew  nothing  of  the  evi- 
dences of  the  truth  of  Christianity,  and  had  only  a 
very  vague  and  confused  notion  of  what  the  Scrip- 
tures contained,  except  that  when  a  child  I  had 
read  frequently  many  portions  of  the  historical 
parts  of  the  Bible.  In  this  state  of  mind  I  was 
exposed  to  the  common  objections  of  infidels,  which 
arose  from  reading  history  and  finding  that  all 
nations  had  their  respective  religious,  in  which 
they  believed  as  firmly  as  we  did  in  ours ;  and  the 
thought  occurred  often,  '  Why  may  they  not  be  in 
the  right  and  we  in  the  wrong?'  But  about  this 
time  infidelity  began  to  prevail  and  its  abettors  to 
be  bold  in  declaring  their  opinions.  My  mind 
was  so  completely  unfurnished  with  arguments  in 
favour  of  Christianity  that  the  only  thing  on  which 
I  could  fix  was,  that  it  had  come  down  from  my 
ancestors,  and  the  people  with  whom  I  was  con- 
versant generally  believed  in  it.  But  this  was  far 
from  satisfying  my  mind.  I  began  to  feel  uneasy 
for  fear  that  we  were  all  wrong  in  our  belief,  but 
the  thought  was  never  pleasing  to  my  mind.  As 
to  books  of  evidences,  I  knew  nothing  about  them, 
and  cannot  remember  that  I  had  ever  heard  of  such 
works ;  and  I  was  so  situated  that  1  had  no  one  to 
whom   I   could   apply  for   instruction.     The   only 


RELIGIOUS  EXPERIENCE.  223 

person  witli  whom  I  had  any  communication  on 
literary  subjects  was  a  gentleman  who,  though  he 
said  to  me  nothing  on  the  subject,  was  deeply 
imbued  with  skeptical  opinions.  Being  separated 
from  the  companions  of  my  youth  and  placed  in  a 
secluded  situation  where,  except  on  particular  oc- 
casions, I  saw  little  company,  and  where  there  were 
few  opportunities  of  hearing  instructive  preaching, 
I  was  cast  upon  my  own  thoughts,  and  my  reflec- 
tions were  often  not  very  pleasing. 

"  One  day — it  was  the  Lord's  day — as  I  was 
looking  over  some  books  which  I  had  in  a  trunk 
my  eye  caught  the  words,  '  Internal  Evidences  of 
the  Christian  Religion.'  I  had  often  seen  the  same 
book,  and  never  so  much  as  thought  what  the  sub- 
ject of  it  was ;  but  in  my  present  perplexity  I 
seized  it  with  avidity  and  began  to  read.  The 
work  was  the  celebrated  treatise  of  Soame  Jenyns, 
Esq.  I  never  removed  from  where  I  was  sitting 
until  I  had  finished  it,  and  as  I  proceeded  tiie  light 
of  evidence  poured  in  upon  my  mind  with  such 
power  of  demonstration  that  at  the  conclusion  I 
had  the  idea  of  the  room  being  full  of  resplendent 
light.  I  enjoyed  a  pleasure  which  none  can  appre- 
ciate but  those  who  have  been  led  to  the  contem- 
plation of  the  truth    in    like    perplexing   circum- 


224  THOUGHTS  ON 

stances.  Not  only  were  all  my  doubts  removed, 
but  I  wanted  no  more  evidence.  My  conviction 
of  the  truth  of  Christianity  was  complete.  I  be- 
lieve it  could  not  have  been  increased. 

"  But  still  I  knew  scarcely  anything  of  the 
method  of  salvation  revealed  in  the  gospel.  I 
entertained  the  common  legal  notion  of  thousands 
of  ignorant  people,  'that  at  a  convenient  time  I 
would  become  good/  never  doubting,  for  a  moment, 
of  my  ability  to  do  all  that  was  requisite.  The 
only  thing  which  gave  me  uneasiness  was  the  fear 
of  a  sudden  death,  which  would  not  afford  me  the 
opportunity  of  repenting  and  making  my  peace 
with  God.  But  the  hope  prevailed  that  I  should 
die  a  lingering  death  and  be  in  my  senses,  and  then 
I  would  do  all  that  was  requisite  to  prepare  me  for 
heaven ;  while  at  the  same  time  I  had  no  definite 
idea  what  that  preparation  was.  During  this 
period  I  was  exposed  to  few  temistations,  but  still 
some  sins  had  dominion  over  me.  One  day  a  child 
brought  to  me  a  small  book  and  said  that  Mrs.  T. 
requested  that  I  would  read  it  and  return  it  soon, 
as  it  was  borrowed.  The  title  was,  '  Jenks  on  Sub- 
mission to  the  Righteousness  of  God.'  I  read  the 
book  through  at  a  single  sitting,  and  again  a  new 
light  sprang  up  in  my  mind.     The  author,  in  the 


RKLIOIOIJS  KXPKRIKSCE.  225 

introduction,  gives  an  account  of  his  ignorance  of 
the  true  method  of  a  sinner's  justification  until  he 
had  been  for  years  a  preacher.  He  was  a  minister 
of  the  Church  of  England.  I  now  found  that  I 
likewise  had  been  all  my  life  ignorant  of  the  way 
of  salvation,  for  I  entertained  the  same  legal  and 
unscriptural  notions  which  he  proves  to  be  utterly 
erroneous.  Although  these  new  views  seem  to 
have  been  merely  intellectual,  yet  they  afforded  me 
a  great  satisfaction.  I  had  now  a  distinct  know- 
ledge of  the  gospel  method  of  justification,  which 
I  ever  afterward  retained.  Another  copy  of  this 
book  I  have  never  seen. 

"The  preaching  to  which  I  had  access  was 
mostly  of  a  wild,  fanatical  kind,  and  the  way  in 
which  I  heard  the  new  birth  described  tended  to 
prejudice  me  against  the  doctrine  of  regeneration. 
I  had  never  before  heard  anything  about  this 
change,  and  yet  I  was  sure  that  I  knew  some  very 
good  and  religious  people.  I  began  to  be  troubled 
to  know  whether  sober,  intelligent  Christians  be- 
lieved in  this  doctrine.  It  also  became  a  subject 
of  discussion  in  the  little  circle  with  which  I  was 
conversant;  and  I  found  that  one  person  in  the 
company  professed  to  have  experienced  this  change ; 
another  was  convinced  of  its  reality,  but  professed 

15 


'226  THOUGHTS   ON 

to  be  merely  an  inquirer;  a  third  was  of  opinion 
that  it  related  to  the  conversion  of  Jews  and  infidels, 
and  that  there  was  no  other  regeneration  except 
in  baptism ;  and  the  fourth  was  the  skeptical 
gentleman  already  mentioned,  who  was  incredulous 
about  the  whole  matter.  In  these  conversations, 
I,  being  young  and  ignorant,  took  no  part,  but  I 
listened  to  them  with  intense  interest.  I  had  re- 
course to  such  books  as  I  had  access  to,  but  could 
find  nothing  that  was  satisfactory,  for  my  range  of 
religious  books  was  verv  narrow  and  few  of  these 
of  an  evangelical  cast.  The  person  of  my  ac- 
quaintance who  professed  conversion  one  day  gave 
me  a  narrative  of  the  various  steps  and  changes 
experienced  in  this  transition  from  darkness  to 
light.  As  I  entertained  a  favourable  opinion  of 
the  veracity  and  sincerity  of  the  individual,  I 
began  to  think  there  might  be  something  in  it. 
Although  I  had  experienced  no  remarkable  change 
thus  far,  I  knew  that  the  subject  of  religion  had 
l^ecome  one  of  much  more  frequent  thought  and 
excited  much  more  interest  in  my  mind  than  for- 
merly. One  evidence  of  this  was  that  I  com- 
menced secret  prayer — a  duty  utterly  neglected 
until  this  time  except  when  some  one  of  the  family 
was  dangerously  sick. 


RELIGIOUS  EXPERIENCE.  "121 

"  I  had  selected  a  retired  spot,  surrounded  by  a 
thick  growth  of  treei  and  bushes,  on  the  margin 
of  a  brook.  Here  I  made  a  kind  of  arbour  over  a 
little  plat  of  green  gi-ass,  and  in  the  summer  even- 
ings I  would  resort  to  this  sequestered  spot.  It 
was  on  the  afternoon  of  a  Sunday ;  I  was  reading 
a  sermon  on  the  long-suffering  and  patience  of  God 
in  waiting  with  delaying  sinners ;  and  so  many 
things  applied  so  exactly  to  my  own  case  that  I 
became  so  much  affected  with  a  sense  of  the  divine 
goodness  and  forbearance  in  sparing  me  and  wait- 
ing so  long  with  me,  while  I  was  living  in  neglect 
of  him,  that  I  felt  impelled  to  go  out  and  weep. 
I  was  reading  the  sermon  aloud  to  the  family,  by 
request.  I  laid  down  the  book  abruptly  and  has- 
tened to  my  retirement,  where  I  poured  out  a  flood 
of  tears  in  prayer.  And  suddenly  I  was  over- 
whelmed with  a  flood  of  joy.  It  was  ecstatic  be- 
yond anything  which  I  had  ever  conceived,  for, 
though  I  thought  religion  a  necessary  thing,  I 
never  had  an  idea  that  there  was  any  positive  pleas- 
ure in  its  exercises.  Whence  this  joy  originated 
I  knew  not.  The  only  thing  which  had  been  (.ii 
my  mind  was  the  goodness  and  patience  of  Go<l 
and  my  own  gratitude.  Neither  can  I  now  say 
how  long  it  continued,  but  the  impression  left  was 


228  THOUGHTS   OX 

that  I  was  in  the  favour  of  God  and  should  cer- 
tainly be  happy  for  ever.  When  the  tumult  of 
feeling  had  subsided,  I  began  to  think  that  this 
was  conversion — this  was  the  great  change  of  which 
I  had  recently  heard  so  much. 

"  It  occurred  to  me  when  walking  home  that  if 
this  was  indeed  the  change  called  the  new  birth,  it 
would  be  evinced  by  my  forsaking  all  my  sins. 
This  suggestion  appeared  right,  and  I  determined 
to  make  this  the  test  of  its  reality.  All  the  even- 
ing my  mind  was  in  a  delightful  calm,  but  the 
next  day  my  feelings  had  returned  into  their  old 
channel.  I  was  grieved  at  this,  and  resorted  to 
the  same  place  where  I  had  experienced  such  a 
delightful  frame,  in  hopes  that  by  some  kind  of 
association  the  same  scene  would  be  renewed ;  but 
though  there  was  the  place  and  all  the  objects  of 
yesterday,  the  soul-ravishing  vision  was  not  there; 
and  after  a  feeble  attempt  at  prayer  and  lingering 
for  some  time,  I  returned  without  meeting  anything 
which  I  sought  and  desired.  It  was  not  long  be- 
fore I  was  subjected  to  the  test  which  I  had  fixed  ; 
a  temptation  to  a  besetting  sin  was  presented,  and 
I  had  no  strength  to  resist,  but  was  instantly  over- 
come. This  failure  gave  me  inexpressible  pain  on 
reflection,     I   did   not   know   how  dear   were    my 


RELIGIOUS  EXPERIENCE.  229 

cherished  hopes  until  they  were  wrested  from  me. 
I  never  felt  a  keener  regret  at  any  loss  which  I 
ever  experienced. 

"  Although  I  was  constrained  to  admit  that  I 
was  not  a  regenerated  person,  I  was  sensible  of  a 
considerable  change  in  my  views  and  feelings  on 
the  subject  of  religion.  I  had  no  longer  any  doubt 
of  the  necessity  of  regeneration,  and  entertained 
some  consistent  notions  of  what  its  effects  must  be. 
I  had,  as  before  stated,  acquired  evangelical  views 
of  the  way  in  which  a  sinner  must  be  justified; 
and  entertained  different  feelings  from  what  I  had 
formerly  toward  religious  people.  Formei'ly  they 
were  objects  of  dread  and  aversion  ;  now  I  felt  a 
sincere  regard  and  high  respect  for  the  same 
characters,  and  was  pleased  when  I  heard  of  any 
of  my  friends  becoming  religious  or  more  serious 
than  before.  I  had  now  an  opportunity  of  hear- 
ing an  able  minister  preach  an  evangelical  sermon 
on  the  text,  '  For  our  righteousnesses  are  as  filthy 
rags,'  etc.,  and  I  cannot  tell  the  gratification  I  ex- 
perienced in  hearing  the  doctrine  of  justification, 
which  I  had  fully  embraced,  preached  distinctly 
and  luminously  from  the  pulpit;  but  when  I 
looked  around  on  the  audience,  I  had  the  impres- 
sion that  they  were  all,  or  nearly  all,  ignorant  of 


230  THOUGHTS  ON 

what  he  was  saying,  and  were  still  trusting  to  their 
own  works.  It  gave  hie  jjleasure  also  now  to  con- 
verse on  the  doctrines  of  religion,  and  I  felt  a  real 
abhorrence  of  vicious  courses. 

"  This  was  my  state  of  mind  when  Providence 
cast  my  lot  where  a  powerful  revival  had  been  in 
progress  for  some  time.  I  had  witnessed  some- 
thing of  this  kind  in  a  wild,  fanatical  sect,  where 
bodily  agitations  were  common  and  violent,  but 
this  was  a  different  scene.  The  principal  conductor 
and  preacher  was  a  man  of  learning  and  eloquence, 
and  his  views  of  experimental  religion,  as  I  think, 
most  correct  and  scriptural.  If  he  erred,  it  was  on 
the  safe  side  in  believing  in  the  thorough  conver- 
sion of  but  a  small  number  of  those  who  appeared 
impressed.  In  entering  into  this  scene  I  expe- 
rienced various  new  and  conflicting  feelings.  The 
young  converts  spoke  freely  in  my  presence  of  their 
conviction  and  conversion,  but  often  with  a  degree 
of  levity  which  surprised  me.  In  their  conversa- 
tions I  could  take  no  part,  and  although  my  general 
purpose  was  to  consider  myself  an  unawakened, 
unconverted  sinner,  yet  when  I  heard  the  marks 
of  true  religion  laid  down,  and  especially  by  the 
distinguished  preacher  before  mentioned,  I  could 
not  prevent   the  thought   arising  continually,  '  If 


RELIGIOUS  EXPERIENCE.  231 

this  is  religion,  then  you  have  experienced  it.'  This 
seemed  to  me  to  be  the  suggestion  of  a  false  hope 
by  the  enemy,  to  prevent  my  falling  under  convic- 
tion. Still  the  idea  was  continually  presented  to 
my  mind,  and  with  the  appearance  of  truth.  I 
took  occasion  to  state  the  matter  to  the  clergyman 
above  alluded  to  as  soon  as  I  could  gain  access  to 
him,  for  I  was  diffident  and  timid,  and  had  never 
opened  my  case  to  any  one  freely.  I  told  him  all 
my  former  exercises,  and  stated  distinctly  that  they 
had  not  been  sufficient  to  break  the  habit  of  sinning 
to  which  I  was  addicted.  As  soon  as  I  mentioned 
this  part  he  said,  in  a  peremptory  tone,  '  Then 
surely  your  exercises  were  not  of  the  nature  of  true 
religion,  and  you  must  seek  a  better  hope  or  you 
will  never  be  admitted  into  heaven.'  This  decisive 
answer  drove  away,  from  that  moment,  every  idea 
of  my  being  in  a  state  of  grace,  and  I  felt  relieved 
from  what  I  had  myself  considered  a  temptation 
to  entertain  a  false  hope. 

"  Now  I  began  to  seek  conviction  as  a  necessary 
preliminary  to  conversion,  and  hoped  that  every 
sermon  which  1  heard  would  be  the  means  of  strik- 
ing terror  into  my  soul.  I  read  the  most  awak- 
ening discourses,  went  to  hear  the  most  arousing 
preachers,  endeavoured  to  work  on   my  own   mind 


232  THOUGHTS  ON 

by  imagining  the  awful  realities  of  the  judgment 
and  the  torments  of  the  damned.  I  strove  to  draw 
the  covering  from  the  pit  that  I  might  behold  the 
lake  of  fire  and  hear  the  wailings  of  the  damned. 
But  the  more  I  sought  these  awful  feelings  of  con- 
viction the  farther  they  seemed  to  fly  from  me. 
My  heart  seemed  to  grow  harder  every  day.  I 
was  sensible  of  nothing  but  insensibility.  I  be- 
came discouraged,  and  the  more  because  I  was 
obliged  to  remove  from  the  scene  of  the  revival  to 
a  place  wiiere  there  was  no  concern  about  religion 
in  the  people  generally,  and  where  I  expected  the 
preaching  to  be  cold  and  lifeless.  I  spent  a  day 
before  my  departure  in  secret  and  in  solemn  reflec- 
tion on  my  deplorable  and  hopeless  case.  I  ran 
over  all  the  kind  dispensations  of  God's  providence 
toward  me,  and  reflected  on  the  many  precious 
means  of  grace  which  I  had  recently  enjoyed  with- 
out effect.  The  conclusion  which  seemed  now  to 
be  forced  on  my  mind  was,  that  God  had  given  me 
up  to  a  hard  heart,  and  that  I  never  should  be  so 
happy  as  to  obtain  religion.  This  conclusion  had 
to  my  mind  all  the  force  of  a  certainty,  and  I  began 
to  think  about  the  justice  of  God  in  my  condemna- 
tion ;  and  no  truth  ever  appeared  with  more  lucid 
evidence   to   my    iniad       I    fully  justified   God    in 


RELIGIOUS  EXPERIENCE.  233 

sending  me  to  hell.  I  saw  that  it  was  not  only 
right,  but  I  did  not  see  liow  a  just  God  could  do 
otherwise.  And  I  seemed  to  acquiesce  in  it  as  a 
rigliteous  and  necessary  thing. 

"At  this  moment  my  mind  became  more  calm 
than  it  had  been  for  a  long  time.  All  striving 
and  effort  on  my  part  ceased;  and  being  in  the 
woods,  I  recollected  that  it  was  time  for  me  to 
return  to  the  house,  where  I  expected  to  meet  some 
friends.  Here  I  found  a  minister  waiting  for  me 
whom  I  had  seen,  but  never  spoken  to.  He  took 
me  aside  and  began  to  represent  the  many  privi- 
leges which  I  had  enjoyed,  and  expressed  a  hope 
that  I  had  received  some  good  impressions.  I  told 
him  that  it  was  true  that  I  had  been  highly 
favoured,  but  that  I  had  now  come  to  a  fixed  con- 
clusion that  I  should  certainly  be  for  ever  lost, 
for  under  all  these  means  I  had  not  received  the 
slightest  conviction,  without  which  my  conversion 
was  impossible.  He  replied  by  saying,  'That  no 
certain  degree  of  conviction  was  necessary — that 
the  only  use  of  conviction  was  to  make  us  feel  our 
need  of  Christ  as  a  Saviour;'  and  appealed  to  mt 
whether  I  did  not  feel  that  I  stood  in  need  of  a 
Saviour.  He  then  went  on  to  say,  *  Christ  is  an 
Advocate   at    the  right   hand   of  God,  and    stands 


234  THOUGHTS  ON 

ready  to  receive  any  case  which  is  committed  to  his 
hands ;  and  however  desperate  your  case  may  now 
appear  to  be,  only  commit  it  to  him  and  he  will 
bring  you  off  safely,  "  for  he  is  able  to  save  to  the 
uttermost  all  that  come  unto  God  by  him."' 

"  Here  a  new  view  broke  in  on  my  mind.  I  saw 
that  Christ  was  able  to  save  even  we,  and  I  felt 
willing  to  give  my  cause  into  his  hands.  This  dis- 
covery of  the  bare  possibility  of  salvation  was  one 
of  the  greatest  deliverances  I  ever  experienced.  I 
was  affected  exceedingly  with  the  view  which  I  had 
of  this  truth,  so  as  to  be  unable  to  speak.  Hope 
now  sprang  up  in  my  desolate  soul,  not  that  I  was 
pardoned  or  accepted — such  a  thought  did  not 
occur — but  that  it  was  yet  possible  that  I  might 
be  hereafter,  and  I  was  resolved  never  to  give  over 
seeking  until  I  obtained  the  blessing.  All  that 
evening  I  was  sweetly  composed,  and  precious 
promises  and  declarations  of  the  word  of  God 
came  dropping  successively  into  my  mind  as  if 
they  had  been  whispered  to  me.  I  never  could 
have  believed,  unless  I  had  experienced  it,  that  the 
mere  possibility  of  salvation  would  produce  such 
comfort. 

"  About   this    time — next    morning,    probably, 
when  I  retired  to  the  woods  where  my  secret  devo- 


RELIGIOUS  EXPERIENCE.  235 

tions  were  usually  performed— I  experienced  such 
a  melting  of  heart  from  a  sense  of  God's  goodness 
to  me  as  I  never  felt  before  or  since.  It  seemed 
as  if  my  eyes— so  hard  to  weep  commonly— were 
now  a  fountain  of  tears.  The  very  earth  was 
watered  with  their  abundance.  Indeed,  my  heart 
itself  seemed  to  be  dissolved  just  as  a  piece  of  ice 
is  dissolved  by  the  heat  of  the  sun.  Of  the  par- 
ticular exercises  of  this  melting  season  my  memory 
does  not  retain  a  distinct  recollection. 

«  For  some  months  I  attended  to  religious  duties 
with  various  fluctuations  of  feeling.  Sometimes  I 
entertained  a  pleasing  hope  that  I  was  indeed  a 
Christian— a  renewed  person ;  but  at  other  times  I 
was  not  only  distressed  with  doubts,  but  came  to 
the  conclusion  that  I  was  still  in  my  sins.  The 
only  thing  which  I  deem  it  important  to  mention 
during  this  period  was  a  deeper  discovery  of  the 
wickedness  of  ray  own  heart.  This  conviction  of 
deep-rooted,  inherent  depravity  distressed  me 
much,  but  I  obtained  considerable  relief  from 
reading  Owen  on  'Indwelling  Sin.'  This  book 
exhibited  the  state  of  my  heart  much  better  than 
I  could  have  done  myself.  Still,  however,  I  was 
much  dissatisfied  with  myself  because  after  so 
long  a  tim  \  I  had  made  so  little  progress.     On  one 


236  THOUGHTS  ON 

occasion,  at  the  close  of  the  exercises  of  the  Sab- 
bath, I  was  so  deeply  sensible  that  my  soul  was 
still  in  imminent  danger  of  perdition  that  I 
solemnly  resolved  to  begin  a  new  and  more  vigor- 
ous course  of  engaged ness  to  secure  my  salvation. 
I  had  spent  much  time  in  reading  accounts  of 
Christian  experience,  and  those  which  lay  down 
the  marks  and  evidences  of  true  religion,  such  as 
'  Owen  on  Spiritual-Mindedness,'  '  Edwards  on  the 
Affections,'  '  Guthrie's  Trial  of  a  Saving  Interest 
in  Christ,'  'Newton's  Letters,'  'Pike  and  Hay- 
ward's  Cases  of  Conscience,'  etc.  I  also  conversed 
much  with  old  and  experienced  Christians,  as  weP 
as  with  those  of  my  own  age.  Biit  all  these 
having,  as  it  then  seemed  to  me,  very  little  facili- 
tated my  progress,  and  the  evils  of  my  heart  seem- 
ing rather  to  increase,  I  hastily  resolved  to  lay  aside 
all  books  except  the  Bible,  and  to  devote  my  whole 
time  to  prayer  and  reading  until  I  experienced  a 
favourable  change. 

"  In  pursuance  of  this  purpose,  I  withdrew  into 
a  deeply  retired  spot,  where  I  knew  I  should  be 
free  from  all  intrusion  from  mortals,  and  began  my 
course  of  exertion  with  fasting  and  strong  resolu- 
tion never  to  relinquish  my  efforts  until  I  found 
relief.     For  five  or  six  hours  I  was  engaged  alter- 


RELIGIOUS  EXPERIENCE.  237 

nately  in  reading  the  S(?riptures  and  attempting  to 
pray  ;  but  the  longer  I   continued   these  exercises, 
the    harder  did   my   lieart   become    and    the   more 
wretched    my  feelings,   until   at   length   I  was  ex- 
hausted and  discouraged  and   began  to  despair  of 
help,  and  was  about  returning  from  my  chosen  re- 
tirement in  gloomy  despondence  when  it  occurred 
to  me  with  peculiar  force  that  if  I  found  I  could 
do  nothing  to  help  myself,  yet  I   might  call  upon 
God  for  mercy.     Accordingly,  I  fell  down  before 
him,  and  said  little  more  than  is  contained  in  the 
publican's  prayer,  '  God  be  merciful  to  me  a  sin- 
ner;' but  this  I  uttered  with  a  deep  and   feeling 
conviction   of  my  utter  helplessness.     The  words 
were  scarcely   out  of  my  mouth   when    God   was 
pleased  to  give  me  such  a  manifestation  of  his  love 
in  the  plan  of  redemption  through  Christ  as  filled 
me  with  wonder,  love  and  joy.     Christ  did  indeed 
appear  to  me  as  altogether  lovely,  and  I  was  en- 
abled to  view  him  as  my  Saviour  and  to  see  that 
his  sufferings  were  endured  for  me.     At  no  time 
before  had   I   the  full  assurance  of  being  in  the 
favour  of  God,  but  now  every  doubt  of  this   was 
dissipated.     I  could  say  for  the  first  time  with  un- 
wavering confidence,  ^My  beloved  is  mine  and  I 
am  his.'     And  this  assuran-e  of  God's  favour  arose 


238  THOUGHTS  ON 

uot  from  any  suggestion  or  impulse  directly  made 
to  my  mind,  but  from  the  clear  view  that  Christ 
as  a  Saviour  was  freely  offered,  and  from  a  con- 
scious assurance  that  I  did  truly  accept  the  offer. 
I  now  opened  my  Bible  and  began  to  read  the  18th 
chapter  of  John  and  onward.  Every  word  and 
sentiment  appeared  glorious.  I  seemed  to  be  read- 
ing a  book  which  was  perfectly  new,  and  truly  the 
sacred  pages  seemed  to  be  illuminated  with  celestial 
light.  And  I  rejoiced  to  think  that  the  sacred 
Scriptures  would  always  be  read  in  the  same  man- 
ner. How  little  did  I  know  of  the  spiritual  war- 
fare !  After  my  feelings  had  a  little  subsided,  but 
while  the  glorious  truths  of  the  gospel  were  still 
in  full  view,  I  made  a  formal  and  solemn  dedica- 
tion of  myself  to  God,  the  Father,  Son  and  Holy 
Spirit;  and  having  writing  materials  Avith  me,  I 
wrote  down  the  substance  of  this  covenant  and 
subscribed  it  with  my  hand. 

"  I  now  believed,  assuredly,  that  I  was  reconciled 
to  God  through  Jesus  Christ ;  but  being  naturally 
inclined  to  be  suspicious  of  myself,  I  resolved  to 
make  the  Holy  Scriptures  the  test  of  the  genuine- 
ness of  my  exercises,  and  to  leave  the  final  de- 
termination to  the  fruits  produced,  as  our  Lord 
says,  '  By  their  fruits  ye  shall  know  thorn.'     I  re- 


RELIGIOUS  EXPERIENCE.  239 

membered  that  it  was  written  that  faith  works  by 
love  and  purifies  the  heart.  I  hoped,  therefore, 
that  I  should  now  be  delivered  from  those  evils  of 
the  heart  with  which  I  had  been  lately  so  much 
affected.  But  alas !  in  a  few  days  I  found  that 
the  'old  man'  was  not  dead,  but  had  power  to 
struggle  in  a  fearful  manner.  I  must  acknowledge, 
therefore,  that  after  a  few  weeks  I  was  much  in  the 
same  spiritual  condition  in  which  I  was  before  this 
remarkable  manifestation." 

**-***  fe 

Here  the  narration  breaks  off  abruptly.  It  will 
not  escape  the  notice  of  the  attentive  reader  that  in 
this  account  all  circumstances  are  avoided  which 
could  lead  to  the  discovery  of  the  writer.  The 
true  reason  of  this,  I  have  reason  to  believe,  is  that 
the  writer  is  still  alive  and  has  no  desire  to  be  made 
conspicuous.  It  would  be  attended  with  no  advan- 
tage to  explain  by  what  means  this  imperfect  nar- 
rative came  into  my  possession.  The  use  which  I 
make  of  it  is  not  contrary  to  the  wishes  of  the 
writer,  while  the  injunction  is  peremptory  that  no 
hint  shall  be  given  to  the  public  by  which  it  may 
conjectured  who  it  is. 

It  may  be  remarked,  in  the  first  place,  on  this 
narrative,  that  sometimes  persons  are  brought  along 


240  THOUGHTS  ON 

very  gradually  in  their  acquisition  of  the  know- 
ledge of  the  truth.  One  discovery  is  made  at 
one  time  and  another  truth  is  revealed  at  another 
time,  and  between  these  steps  there  may  be  a  long 
interval. 

It  may  again  be  remarked  that  commonly,  before 
a  person  comes  to  the  knowledge  of  a  truth,  the 
need  of  information  is  sensibly  felt,  and  the  ap- 
propriate means  of  communicating  it  are  provided. 
A  book,  a  sermon,  a  casual  conversation  may  be 
intimately  connected  with  our  salvation.  Those 
who  commence  a  religious  life,  though  they  may 
appear  sincere,  should  always  be  urged  to  go  for- 
ward ;  there  is  much  before  them  which  they  have 
not  yet  exj)erienced.  If  they  are  not  yet  in  the 
right  way,  they  may  arrive  at  it.  In  looking  over 
the  various  exercises  here  detailed  I  am  utterly  at 
a  loss  to  say  when  the  work  of  grace  commenced. 
Perhaps  scarcely  any  two  persons,  taken  at  random, 
would  agree  on  this  point,  for  while  some  would 
scarcely  admit  that  there  was  any  exercising  of  sav- 
ing faith  until  the  last  manifestation  here  described, 
others  would  be  for  carrying  it  back  to  the  very 
beirinnins:  of  the  exercised  soul's  serious  attention 
to  religion. 

However  this  matter  may  be  decided,  one  thing,  I 


RKLlGrOUS  EXPERIENCE.  241 

think,  is  evident,  that  it  is  a  great  practical  error  to 
suppose  that  nothing  connected  essentially  with  the 
sinner's  conversion  is  experienced  or  done  until  the 
moment  of  his  conversion.  He  may  have  to  un- 
learn many  erroneous  opinions  taken  up  through 
prejudice  or  inclination.  He  must  learn  the  truth 
of  the  Christian  religion  if  unhappily  he  has 
adopted  skeptical  notions.  He  must  learn  to 
know  what  the  Bible  teaches  as  to  man's  duty  and 
the  true  method  of  salvation.  God's  methods  of 
bringing  his  chosen  into  the  paths  of  truth  and 
holiness  are  often  wonderful.  They  are  at  every 
step  led  in  a  way  which  they  know  not.  How 
remarkably  true  is  this  as  it  relates  to  conviction 
of  sin !  When  the  sinner  is  most  convinced  he 
thinks  he  has  no  conviction  at  all.  And  in  regard 
to  conversion,  what  a  different  thing  does  it  turn 
out  to  be  in  experience  from  what  it  was  conceived 
to  be  beforehand !  Whilst  the  anxious  soul  was 
expecting  something  miraculous  or  entirely  out  of 
the  way  he  experiences  a  new  train  of  thought, 
new  and  pleasing  views  of  truth,  with  correspond- 
ing emotions,  by  which  the  mind  is  so  occupied 
that  it  has  no  time  nor  inclination  to  scrutinize  the 
nature  or  cause  of  these  pleasing  exercises.  He 
believes    and    hipes    without    asking    himself   the 


242  THOUGHTS   ON 

question,  Are  these  the  views  and  feeling  of  a  re- 
newed soul  ?  Afterward  he  can  look  back  and  see 
that  faith  was  exercised  in  these  very  acts,  and  that 
the  peace  which  he  then  enjoyed  was  the  peace  of 
reconciliation  through  our  Lord  Jesus  Christ.  But 
when  the  love  of  God  is  shed  abroad  in  the  heart 
by  the  Holy  Ghost,  as  described  in  the  last  part  of 
this  narrative,  the  distressed  soul  is  made  sensible 
at  once  of  its  happy  state  and  is  made  to  rejoice  in 
the  smiles  of  the  divine  favour.  Then  lie  can  no 
more  doubt  that  God  is  reconciled  and  has  lifted 
upon  him  the  light  of  his  countenance  than  that 
the  sun  is  shining  at  midday. 

All  Christians,  however,  are  not  favoured  with 
these  bright  discoveries,  but  always  walk  in  a 
degree  of  darkness,  or  at  best  in  a  mere  crepuscular 
light ;  yet  they  fear  the  Lord  and  obey  the  voice 
of  his  servants.  I  have  known  instances  of  some 
persons  changing  their  opinion  of  the  time  of  their 
own  conversion  several  times,  and  fixing  it  at  dif- 
ferent periods  of  their  experience  as  their  senti- 
ments became  more  correct  and  mature ;  and  those 
converts  who  shine  forth  more  brightly  at  first  are 
not  always  they  who  appear  best  after  the  lapse  of 
years. 

The  following  narrative  o'  the  experience  of  Sir 


RELIGIOUS  EXPERIB:NCE.  243 

Eichard  Hill,  written  by  himself,  is  found  in  his 
life  by  the  Rev.  Edwin  Sidney,  and  has  been  in- 
serted in  the  Christian  Observer  of  London  for 
September,  1839.  We  make  no  apology  for  its 
lenffth,  as  we  are  confident  that  all  who  have  a 
taste  for  this  kind  of  reading  will  be  gratified  to 
have  the  whole  of  this  interesting  account  without 
curtailment : 

"  It  would  not  be  an  easy  matter  for  me  to  ascer- 
tain the  time  when  the  first  dawnings  of  divine 
light  began  to  break  in  upon  my  soul ;  but  I 
remember  particularly  that  when  I  was  about 
eight  or  nine  years  of  age,  being  then  at  a  neigh- 
bouring school,  and  repeating  the  catechism  one 
Sunday  evening  with  some  other  boys  to  the 
master,  I  found  my  heart  sweetly  drawn  up  to 
heavenly  objects,  and  had  such  a  taste  of  the  love 
of  God  as  made  everything  else  appear  insipid  and 
contemptible.  This  was  but  a  transitory  glimpse 
of  the  heavenly  gift ;  and  I  was  no  sooner  with- 
drawn with  the  rest  of  my  school-fellows  than  my 
religious  impressions  vanished,  and  I  returned  to 
folly  with  the  same  eagerness  as  before.  But  God 
did  not  leave  me  to  myself;  I  had  frequent  checks 
of  conscience,  and  the  thoughts  of  death  sometimes 
came  forcibly  into  my  mind.     I    remained   about 


244  THOUGHTS   ON 

two  years  at  the  school  before  mentioned,  after 
which  I  was  removed  to  Westminster,  where  my 
convictions  still  pursued  me,  and  forced  me  to 
several  superficial  repentances  and  resolutions  ;  but 
these,  being  all  made  in  my  own  strength,  soon 
came  to  nothing. 

"  When  I  had  been  about  four  or  five  years  at 
Westminster  I  was  to  be  confirmed  with  several 
more  of  my  school-fellows.  I  looked  upon  this 
as  going  into  a  new  state,  and  therefore  made  the 
most  solemn  resolutions  of  becoming  a  new  crea- 
ture. But  alas !  my  happiness  and  conversion 
were  far  from  beginning  here,  as  I  had  fondly 
imagined.  The  adversary,  now  finding  that  he 
was  not  likely  to  make  me  continue  any  longer  in 
a  state  of  practical  wickedness  by  his  former  strat- 
agems, began  to  attack  me  on  another  side — viz., 
by  suggesting  horrible  doubts  concerning  the  very 
fundamentals  of  all  religion,  as  the  being  of  a 
God,  the  immortality  of  the  soul  and  the  divine 
origin  of  the  Scriptures.  I  endeavoured  to  reason 
myself  into  the  belief  of  these  truths,  but  all  in 
vain.  However,  I  thought  1  might  easily  get 
some  book  that  should  convince  me  of  their  cer- 
tainty. Accordingly,  I  borrowed  Dr.  Beveridge's 
Private   Thoughts  of  a  clergyman's  widow   with 


REIIGIOUS  EXPERIENCE.  246 

whom  I  boarded,  she  having  first  read  to  me  a  few 
pages  in  that  excellent  work.  It  was,  to  the  best 
of  my  remembrance,  whilst  she  was  reading  that 
such  glorious  instantaneous  light  and  comfort  were 
diffused  over  my  soul  as  no  tongue  can  express; 
the  love  of  God  was  shed  abroad  in  my  heart,  and 
I  rejoiced  with  joy  unspeakable  and  full  of  glory. 
However,  these  comforts,  I  think,  did  not  last 
above  half  an  hour  at  most,  but  went  off  by  de- 
grees, when  the  same  doubts  succeeded,  upon 
which  I  again  had  recourse  to  Bishop  Bever- 
idge's  Thoughts  or  to  conversation  on  the  subject 
of  religion;  and  for  several  times  as  I  did  this  I 
experienced  the  same  manifestations  of  divine  love, 
which  were  sometimes  of  longer,  sometimes  of 
shorter  duration. 

"At  length  I  began  to  be  tired  of  this  state  of 
uncertainty,  especially  as  the  comforts  I  had  before 
felt  began  to  be  few  and  faint.  Add  to  this,  the 
bad  example  of  my  school-fellows  and  the  despair 
I  began  to  be  in  of  obtaining  satisfaction  of  the 
truth  of  what  is  called  natural  as  Avell  as  revealed 
religion,  contributed  not  a  little  to  make  me  lay 
aside  my  inquiries  and  to  fall  into  many  sins  that 
youth  and  strong  passions  prompted  me  to ;  and 
this    I    did    with    the    more   eagerness    as    1    was 


'^46  THOUGHTS  ON 

desirous   of  laying   hold    of  ev^ery  opportunity  of 
turning  my  thoughts  from  within  myself. 

"  I  believe  I  might  now  be  about  eighteen  years 
of  age,  when,  having  gone  through  the  school  at 
Westminster,  I  was  entered  at  Magdalen  College, 
Oxford,  where  I  continued  between  four  and  five 
years.  After  which  I  went  abroad  for  about  two 
years  more,  returning  to  England  in  1757,  being 
then  about  the  age  of  twenty-three  or  twenty-four. 
During  my  residence  at  Oxford  and  in  foreign 
parts,  notwithstanding  all  the  wretched  pains  I 
took  to  lull  conscience  asleep,  still  my  convictions 
pursued  me ;  yea,  the  more  I  endeavoured  to  put 
from  me  the  thoughts  of  my  soul  by  drinking 
deeper  draughts  of  iniquity,  the  more  strongly  did 
the  insulted  Spirit  plead  with  me  ;  and  often  in  the 
very  act  of  sin  would  so  embitter  my  carnal  grati- 
fication and  strike  me  with  such  deep  remorse 
that — oh,  horrid  to  think ! — I  have  even  been 
ready  to  murmur  because  God  would  not  let  me 
alone,  nor  suffer  me  to  sin  with  the  same  relentless 
satisfaction  which  I  observed  in  my  companions. 

"  But  He  that  hath  loved  me  with  an  everlasting 
love  had  all  this  while  thoughts  of  mercy  toward 
me,  and  would  not  take  his  loving-kindness  utterly 
awav  from  me.     He  therefore  waited  that  he  might 


RELIGIOUS  EXPERIENCE.  247 

be  gracious  unto  me,  and  followed  rae  with  such 
loud  and  constant  convictions  as  often  brought  rae 
upon  my  knees,  and  sometimes  forced  me  to  break 
off  my  sins  for  a  mouth  or  a  quarter  of  a  year  to- 
gether, for,  though  I  still  remained  full  of  doubts 
as  to  the  truth  of  religion,  yet  I  thought  if  there 
was  a  God  and  a  future  state,  and  if  Jesus  Christ 
was  indeed  the  true  Messiah  and  the  Author  of 
eternal  salvation  to  those  who  obey  him,  I  could 
by  no  means  be  saved  in  the  state  I  was  in ;  and 
that,  being  uncertain  whether  these  things  were  so 
or  not,  it  was  the  highest  infatuation  to  leave  the 
eternal  happiness  or  misery  of  my  soul  at  a  perad- 
venture,  especially  as  1  could  be  no  loser  by  ad- 
mitting the  truths  of  religion  and  living  under 
their  influence ;  whereas,  were  I  to  continue  in  sin 
under  the  supposition  of  their  being  false,  I  might 
find  myself  fatally  mistaken  when  it  would  be  too 
late  to  recant  or  retrieve  my  error.  But  notwith- 
standing I  came  to  this  conclusion  and  plainly 
saw  its  reasonableness,  yet  were  ray  religious  fits 
of  no  long  continuance,  but  every  temptation  that 
offered  itself  hurried  me  impetuously  away,  and  I 
became  seven  times  more  the  child  of  hell  than 
before.  Nevertheless,  every  new  fall  increased  my 
anguish  of  spirit  and  set  me  upon  praying  and  re- 


248  THOUGHTS  ON 

solving,  insomuch  that  I  frequently  bound  myself 
under  the  most  solemn  imprecations, 

"  But  alas  !  alas  !  I  was,  all  this  while,  as  ignor- 
ant of  my  own  weakness  as  of  Him  on  whom  my 
strength  was  laid  ;  and  therefore  no  wonder  all  my 
attempts  to  make  myself  holy  were  attended  with 
no  better  success  than  if  I  had  tried  to  wash  the 
Ethiopian  white,  and  answered  no  other  end  than 
to  distress  my  soul  a  thousand  times  more  than  if 
I  had  never  made  such  solemn  vows ;  for  all  this 
while  I  had  no  other  notion  of  religion  than  that 
it  consisted  in  something  which  I  was  to  do  in 
order  to  make  God  amends  for  my  past  sins  and 
to  please  him  for  the  time  to  come;  in  consider- 
ation of  which  I  should  escape  hell  and  be  entitled 
to  everlasting  life. 

"  In  this  manner  I  went  on  vowing  and  break- 
ing my  vows,  sinning  and  repenting,  till  my  most 
merciful  God  and  Saviour,  seeing  that  all  his 
gracious  calls  would  not  overrule  the  horrible 
perverseness  of  my  will,  instead  of  giving  me  up, 
as  in  just  judgment  he  might  have  done,  or  pro- 
nouncing against  me  that  dreadful  sentence,  '  Cut 
it  down,  why  cumbereth  it  the  ground  ?' — I  say, 
instead  of  this  he  began  to  deal  with  me  after  a 
far   more    violent    method    than    he    had    hitherto 


RELIGIOUS  EXPERIENCE.  249 

done,  filling  my  soul  with  the  most  unimaginable 
terrors,  insomuch  that  I  roared  for  the  very  dis- 
quietness  of  my  heart.  The  arrows  of  the  Al- 
mighty stuck  fast  in  me,  the  poison  whereof  drank 
up  my  spirits,  and  the  pains  of  hell  gat  hold  upon 
me. 

"From  this  time,  which  was  about  October, 
1757,  I  may  say  that  sin  received  its  mortal  blow 
(I  mean  its  reigning  power,  for  God  knows  the 
body  of  sin  yet  is  far  from  being  done  away),  and 
I  set  myself  to  work  with  all  the  earnestness  of  a 
poor  perishing  mariner  who  is  every  moment  in 
expectation  of  si)ipwreck.  I  fasted,  prayed  and 
meditated  ;  I  read  the  Scriptures,  communicated 
and  gave  much  alms.  But  these  things  could  bring 
no  peace  to  my  soul ;  on  the  contrary,  I  now  saw 
what  I  never  had  seen  before,  that  all  my  works 
were  mixed  with  sin  and  imperfection.  Besides 
this,  Satan  furiously  assaulted  me  with  suggestions 
that  I  had  committed  the  unpardonable  sin  against 
the  Holy  Ghost,  and  had  let  my  day  of  grace  slip ; 
that  therefore  my  prayers  were  cast  out  by  God 
and  were  an  abomination  to  him,  and  that  it  was 
too  late  to  think  of  mercy  when  it  was  the  time 
of  judgment. 

"  It  is  beyond   tlm    power  of  conception,   much 


250  THOUGHTS  ON 

more  of  express! oii,  to  form  an  idea  of  the  dreadful 
agonies  my  poor  soul  was  now  in.  What  to  do  or 
to  whom  to  have  recourse,  I  knew  not,  for,  alas !  I 
had  no  acquaintance  with  anybody  who  seemed  to 
have  the  least  experience  in  such  cases.  However, 
those  about  me  showed  the  greatest  concern  for  my 
situation,  and  oiFered  their  remedies  for  my  relief — 
such  as  company,  physic,  exercise,  etc. — which,  in 
order  to  oblige  them,  I  complied  with ;  but  my 
disorder,  not  being  bodily  but  spiritual,  was  not  to 
removed  by  these  carnal  quackeries,  as  they  were 
soon  convinced. 

"  I  recollected,  however,  that  on(!e,  if  not  oftener, 
the  Rev.  Mr.  Fletcher,  then  tutor  to  two  neighbour- 
ing young  gentlemen,  but  since  vicar  of  Madely,  in 
this  county,  had,  in  my  hearing,  been  spoken  of  in 
a  very  disrespectful  manner  for  things  which  seemed 
to  me  to  savour  of  a  truly  Christian  spirit.  I  there- 
fore determined  to  make  my  case  known  to  him, 
and  accordingly  wrote  him  a  letter,  without  men- 
tioning ray  name,  giving  him  some  account  of  my 
situation,  and  begging  him,  for  God's  sake,  if  he 
had  a  word  of  comfort  to  oifer  to  my  poor,  dis- 
tressed, despairing  soul,  to  meet  me  that  very  night 
at  an  inn  in  Salop,  in  which  place  I  then  was. 
Though    Mr.  Fletcher   had    four   or   five   miles  to 


RELIGIOUS  EXPERIENCE.  251 

walk,  yet  he  came  punctually  to  the  appointment, 
and  spoke  to  me  in  a  very  comfortable  manner, 
giving  me  to  understand  that  he  had  very  differ- 
ent thoughts  of  my  state  from  what  I  had  myself. 
After  our  discourse,  before  he  withdrew,  he  went 
to  prayer  with  me,  and,  among  other  petitions  that 
he  put  up  in  my  behalf,  he  prayed  that  I  might 
not  trust  in  my  own  righteousness,  which  was  an 
expression  that,  though  I  did  not  ask  him  its 
import,  I  knew  not  well  what  to  make  of. 

"  After  my  conversation  with  Mr.  Fletcher  I  was 
rather  easier,  but  this  decrease  of  my  terrors  was 
but  for  a  few  days'  duration,  for  though  I  allowed 
that  the  promises  and  comforts  he  would  have  me 
apply  to  myself  belonged  to  the  generality  of  sin- 
ners, yet  I  thought  they  were  not  intended  for  me, 
who  had  been  so  dreadful  a  backslider,  and  who,  by 
letting  my  day  of  grace  slip,  had  sinned  beyond 
the  reach  of  mercy.  Besides,  I  concluded  that 
they  could  be  made  effectual  to  none  but  such  as 
had  faith  to  apply  them;  whereas  I  had  no  iliith, 
consequently  they  could  avail  me  nothing.  I  there- 
fore wrote  again  to  Mr.  F.,  telling  him,  as  nearly 
as  I  can  remember,  that  however  others  might  take 
comfort  from  the  Scripture  promises,  I  feared  none 
of  them  belonged  to  me,  who  had  crucified  the  Son 


252  THOUGHTS  ON 

of  God  ifresh,  and  sinned  wilfully  after  having 
received  the  knowledge  of  the  truth.  I  told  hina, 
also,  that  I  found  my  heart  to  be  exceeding  hard 
and  wicked,  and  that,  as  all  my  duties  proceeded 
from  a  slavish  dread  of  punishment,  and  not  from 
the  principles  of  faith  and  love,  and  were  withal  so 
very  defective,  I  thought  it  was  impossible  God 
should  ever  accept  them.  In  answer  to  this,  the 
kind  and  sympathizing  Mr.  F.  immediately  wrote 
me  a  sweet  and  comfortable  letter,  telling  me  that 
the  perusal  of  the  account  I  had  given  him  had 
caused  him  to  shed  tears  of  joy  to  see  what  great 
things  the  Lord  had  done  for  my  soul,  in  convin- 
cing me  experimentally  of  the  insufficiency  of  all 
my  own  doings  to  justify  me  before  God,  and  of  the 
necessity  of  a  saving  faith  in  the  blood  of  Jesus. 
He  also  sent  me  'The  Life  and  Death  of  Mr.  Haly- 
burton,  Professor  of  Divinity  hy  the  University  of 
St.  Andrews,'  which  book  I  read  with  the  greatest 
eagerness,  as  the  account  Mr.  H.  therein  gives  of 
himself  seemed  in  a  very  particular  manner  to 
tally  with  ray  own  experience.  I  therefore 
thought  that  what  had  been  might  be — that  the 
same  God  who  had  shown  himself  so  powerfully 
on  the  behalf  of  Mr.  H.,  and  delivered  him  out  of 
all  his  troubles,  was  able  to  do  the  same  for  me. 


RELIGIOUS  EXPERIENCE.  '253 

"  You  will  wonder  how  I  could  hold  l  at  under 
all  these  pressures,  the  half  of  which,  I  might  say, 
has  not  been  told  ;  and  indeed  it  was  impossible  I 
could  have  held  out  had  it  not  been  that  at  those 
very  times  when  I  thought  all  was  over  with  me, 
there  would  now  and  then  dart  in  upon  me  some 
comfortable  glimmering  of  hope,  which  kept  me 
utterly  from  fainting. 

"  In  this  situation  I  continued  from  September, 
1757,  to  January,  1758,  when  the  Vinerian  Pro- 
fessor of  Oxford  being  to  read  a  course  of  lectures 
upon  the  Common  IjSlw,  I  resolved  to  set  out  for 
that  place,  not  through  any  desire  I  had  to  attend 
the  lectures,  for  I  had  no  heart  for  any  such  thing, 
but  because  I  knew  I  should  have  chambers  to 
myself  in  college,  and  thereby  have  an  opportunity 
of  being  much  alone,  and  of  giving  way  to  those 
thoughts  with  which  my  heart  was  big,  as  also  of 
seeking  the  Lord  with  greater  diligence,  if  perad- 
venture  I  might  find  him.  Accordingly,  when  I 
arrived  at  the  University,  though  to  save  appear- 
ances I  dragged  my  body  to  several  of  the  lectures, 
yet  my  poor  heavy-laden  soul  engrossed  all  my  at- 
tention ;  and  so  sharp  was  the  spiritual  anguish  I 
laboured  under  that  I  scarcely  saw  a  beggar  in  the 
streets  but  I  envied  his  happiness,  and  would  most 


^54  THOVOHTS  ON 

gladly  have  changed  situations  with  him  had  it 
been  in  my  power.  Oh,  thought  I,  these  happy 
souls  have  yet  an  offer  of  mercy  and  a  door  of 
hope  open  to  them,  but  it  is  not  so  with  me;  I 
have  rejected  God  so  long  that  now  God  has  re- 
jected me  as  he  did  Saul ;  my  day  of  grace  is  past, 
irrecoverably  past,  and  I  have  for  ever  shut  my- 
self out  of  all  the  promises. 

"All  this  while  one  thing  that  greatly  aston- 
ished me  was,  to  see  the  world  about  me  so  careless 
and  unconcerned,  especially  many  that  were  twice 
my  age  amongst  the  doctors  of  divinity  and  fel- 
lows of  the  college.  Surely,  thought  I,  these 
people  must  be  infatuated  indeed,  thus  to  mind 
earthly  things  and  to  follow  the  lusts  of  the  flesh 
when  an  eternity  of  happiness  or  misery  is  before 
them — when  they  know  not  how  short  a  time  they 
have  to  live,  and  their  everlasting  state  depends  on 
the  present  moment. 

"  It  was  now  the  season  of  Lent,  the  first  or 
second  Sunday,  in  which  the  sacrament  of  the 
Lord's  Supper  is  always  administered  in  Magdalen 
College  Chapel.  I  therefore  besought  the  Lord 
with  strong  cryings  that  he  would  vouchsafe  me 
some  token  for  good,  some  sense  of  his  love  toward 
me  and  willingness  to  be   reconciled  to  me,  that  I 


RELIGIOUS  EXPERIENCE.  255 

might  wait  upon  him  at  his  table  without  distrac- 
tion, and  partake  of  those  blessings  which  that 
ordinance  is  instituted  to  convey  to  the  souls  of 
true  believers. 

"  And,  oh  for  ever  and  for  ever  blessed  be  his 
holy  name !  he  did  not  reject  the  prayer  of  the  poor 
destitute ;  he  heard  me  what  time  the  storm  fell 
upon  me,  and  I  make  no  doubt  had  heard,  and  in 
his  purpose  at  least  answered  me,  from  the  first 
day  he  inclined  my  heart  to  understand  and  tc 
seek  after  him.  But  he  knew  better  than  I  did 
myself  when  it  was  meet  to  speak  peace  to  my 
soul,  and  therefore  waited  that  he  might  be 
gracious  unto  me ;  first,  in  order  to  convince  me 
the  more  deeply  of  the  exceeding  sinfulness  of  sin 
and  the  desert  thereof;  secondly,  to  show  me  more 
experimentally  my  own  weakness  and  the  insuf- 
ficiency of  any  righteousness  of  my  own  to  recom- 
mend me  to  his  favour ;  thirdly,  to  make  me  prize 
more  highly  and  hunger  and  thirst  more  earnestly 
for  Jesus  Christ  and  the  salvation  that  is  in  him. 
These  ends  being  in  some  measure  answered,  on 
Saturday,  February  18th,  to  the  best  of  my  re- 
membrance the  night  before  the  sacrament,  it 
pleased  the  Lord,  after  having  given  me  for  a  few 
days  before  some  taste  of  his  love,  first  to  bring  me 


256  THOUGHTS  ON 

into  a  composed  frame  of  spirit,  and  then  to  con- 
vey such  a  thorough  sense  of  his  pardoning  grace 
and  mercy  to  my  poor  soul  that  I,  who  was  just 
before  trembling  upon  the  brink  of  despair,  did 
now  rejoice  with  joy  unspeakable  and  full  of  glory. 
The  love  of  God  was  shed  abroad  in  my  heart 
through  the  Holy  Ghost  that  was  given  unto  me, 
even  that  perfect  love  which  casteth  out  fear;  and 
the  Spirit  itself  bore  witness  with  my  spirit  that  I 
was  a  child  of  God. 

"  For  some  time  after  these  sensible  manifesta- 
tions of  God's  love  were  withdrawn  my  mind  was 
composed  and  my  hope  lively ;  but  I  had  still  at 
seasons  secret  misgivings  and  many  doubts  as  to 
the  reality  of  my  conversion,  which  put  me  seri- 
ously to  examine  my  state — whether  the  Scripture 
marks  of  a  work  of  grace  were  really  to  be  found 
in  me  or  not;  and  in  these  examinations  I  had 
great  help  from  those  excellent  books,  Guthrie's 
Trial  of  a  Saving  Interest  in  Christ  and  Palmer's 
Gospel  New  Creature.  Adil  to  this,  that  being 
now  in  London  I  had  there  the  opportunity  of 
hearing  that  faithful  minister  of  Christ,  the  Rev. 
Mr.  Romaine,  whose  discourses  were  so  exactly 
descriptive  of,  and  adapted  to,  my  own  experience 
that    they  afforded   me  a    good    confirmation    that 


RELIGIOUS  EXPERIENCE.  257 

I  was  indeed  passed  from  death  unto  life  and  from 
the  power  of  Satan  unto  God. 

"  During  my  stay  in  London  it  pleased  God  to 
make  me  acquainted  with  many  of  his  people,  to 
whom  my  heart  was  immediately  knit  with  the 
closest  affection ;  yea,  so  great  w^as  my  love  to  all 
those  in  whom  I  discerned  the  divine  image  of  the 
Lord  Jesus  that  the  yearnings  of  Joseph's  heart 
toward  his  brethren  will  but  very  faintly  express 
it.  Be  they  who  or  what  they  would,  high  or  low, 
rich  or  poor,  ignorant  or  learned,  it  mattered  not; 
if  I  had  reason  to  believe  they  were  born  of  God 
and  made  partakers  of  a  divine  nature,  they  were 
equally  dear  to  me;  my  heart  was  open  to  receive 
them  without  reserve,  and  I  enjoyed  the  sweetest 
fellowship  and  communion  with  them,  whilst  all 
other  company  was  insipid  and  irksome. 

"  For  about  two  years  after  this  I  was,  in  a  good 
measure,  relieved  from  those  piercing  terrors  and 
that  deep  distress  with  which  1  was  before  over- 
whelmed. This  you  will  say  was  living  upon 
frames  and  experiences  more  than  upon  the  ex- 
ceeding great  and  precious  promises  made  to  return- 
ing sinners  to  Christ  Jesus.  It  is  true  it  was  so, 
and  of  this  God  soon  convinced  me ;  for  I  now 

began  to  doubt  whether  these  great  comforts  I  had 
17 


258  THOUGHTS  ON 

set  so  high  a  vahie  upon  might  Dot  be  all  delusion 
or  proceed  from  the  workings  of  ray  own  spirit, 
and  if  so  my  case  was  just  as  bad  as  ever.  My 
day  of  grace  might  still  be  past,  and  nothing  yet 
remain  forme  but  'a  fearful  looking-for  of  judg- 
ment and  fiery  indignation.' 

"This  was  in  April,  1759,  soon  after  my  return 
from  London  into  Shropshire,  where  I  had  not  been 
long  before  I  wrote  to  Mr.  Fletcher,  giving  him 
an  account  of  my  state.  After  this  it  pleased  the 
Lord  to  remove  my  burden  and  to  exchange  these 
sharp  terrors  of  the  spirit  of  bondage  for  the  sweet 
reviving  comforts  of  the  spirit  of  adoption,  show- 
ing me  the  rich  treasure  of  gospel  promises,  and 
that  they,  and  not  my  own  frames,  were  to  be  the 
ground  of  my  hope  and  ray  stay  in  every  time  of 
need.  Since  this  time  I  may  say  with  Bishop 
Cowper  that  my  soul  has  never  experienced  the 
like  extremity  of  terror;  and  though  I  have  had 
many  ups  and  downs,  many  grievous  temptations 
and  sharp  conflicts,  much  aridity  of  soul,  deadness 
and  strong  corruptions  to  fight  against,  yet  have  I 
always  found  the  Lord  to  be  a  very  present  help 
in  trouble ;  his  grace  has  been  sufficient  for  me  in 
every  hour  of  need ;  and  I  doubt  not  but  all  his 
dealings  with   me,  however  thwarting  to  my  own 


RELIGIOUS  EXPERIENCE.  259 

ideas  of  what  was  fit  and  meet  for  me,  have  some 
way  or  other  been  subservient  to  my  spiritual 
interest,  since  his  most  sure  promise  is  that  all 
things  work  together  for  good  to  them  that  love 
God  and  are  the  called  according  to  his  purpose." 


I 


CHAPTER   X. 

Imperfect  sanctification — The  spiritual  warfare. 

T  may  be  difficult  to  account  for  the  fact  that 
when  the  power  of  God  was  as  sufficient  to 
make  the  sinner  perfect  in  the  new  creation  as  to 
implant  a  principle  of  spiritual  life  he  should  have 
left  the  work  imperfect;  and  that  this  imperfection, 
according  to  our  views  of  Scripture  and  of  the 
fact  as  made  known  by  experience,  should  continue 
through  the  whole  period  of  human  life,  to  what- 
ever extent  it  may  be  protracted.  Some,  indeed, 
seem  to  suppose  that  the  remainders  of  sin  in 
believers  are  seated  in  the  body,  and  therefore  as 
long  as  this  sinful  body  continues  this  inbred  cor- 
ruption will  manifest  itself  more  or  less.  This 
opinion  seems  to  have  been  imbibed  at  a  very  early 
period  of  the  history  of  the  Church,  and  was  pro- 
bably derived  from  the  Platonic  philosophy,  which 
considers  matter  to  be  the  origin  of  evil.  From 
this  view  of  the  seat  of  indwelling  sin,  men  in  all 
ages  who  entertained  it  have  been  led  to  lay  great 

200 


ON  RELIGIOUS  EXPERIENCE.  261 

stress  on  fasting   and   other   bodily  austerities   by 
which  the  body  was  enfeebled  and  emaciated.     But 
the  principle  assumed  being  false,  all  that  is  built 
upon  it  must  be  false  likewise.     The  body,  though 
infected  with  the  pollution  of  sin  through  its  con- 
nection with  the  soul,  is  not  and   cannot  be  the 
source  of  iniquity.     Mere  matter,  however  curiously 
organized  and  animated,  is,  apart  from  the  soul,  no 
moral  agent,  and  therefore  not  susceptible  of  moral 
qualities.     Sin  must  have  its  origin  and  seat  in  the 
free  rational  soul ;  and  the  appetites  and  passions, 
which  have  their  seat  in  the  body,  partake  of  the 
nature  of  sin  by  their  excess  and  irregularity,  and 
by  their  cravings  often  influence  the  will  to  choose 
that  which  is  not  good  or  is  not  the  best.     Still, 
however,  the  body  is  a  great  clog  to  the  soul ;  and 
the  appetites  and  passions  which  are  seated  in  the 
body,  being  very  urgent  in  their  cravings  for  grat- 
ification, greatly   disturb   the   exercises   of   piety, 
and  sometimes  prevail  against  the  higher  principles 
which    by  grace  have   been    implanted.      As   the 
body  is  also  subject  to  various  diseases,  these,  on 
account  of  the  close  connection   between  the  soul 
and    body,   mightily  affect    the   mind,  and    often 
create  a  great  hindrance  to  devotion  and  the  exer- 
cises of  piety. 


262  THOUGHTS  ON 

Where  two  opposite  principles  exist  in  the  same 
soul  there  must  be  a  perpetual  conflict  between 
them  until  "  the  weaker  dies."  But  as  the  "  old 
man,"  though  crucified,  never  becomes  extinct  in 
this  life,  this  warfare  between  the  flesh  and  the 
spirit  never  ceases  until  death.  As  these  opposite 
moral  principles  operate  through  the  same  natural 
faculties  and  affections,  it  is  a  matter  of  course  that 
as  the  one  gains  strength  the  other  must  be  propor- 
tionably  weakened  ;  and  experience  teaches  that  the 
most  effectual  way  to  subdue  the  power  of  sin  is  to 
cherish  and  exercise  the  principle  of  holiness.  But 
if  the  love  of  God  grows  cold  or  declines  in  vigour, 
then  the  motions  of  sin  become  more  lively,  and 
the  stirring  of  inbred  corruption  is  sensibly  expe- 
rienced. Just  then  in  the  same  proportion  will  the 
principle  of  evil  be  diminished  as  the  principle  of 
grace  is  strengthened. 

Every  victory  over  any  particular  lust  weakens 
its  power,  and  by  a  steady  growth  in  grace  such 
advantage  is  obtained  over  inbred  sin  that  the  ad- 
vanced Christian  maintains  the  mastery  over  it, 
and  is  not  subject  to  those  violent  struggles  which 
were  undergone  when  this  warfare  commenced. 

Young  Christians,  however,  are  often  greatly  de- 
ceived by  the  appearance  of  the  death  of  sin,  when 


RELIGIOUS  EXPEBIEACE.  263 

it  only  sleeps  or  deceitfully  hides  itself,  waiting  for 
a  more  favourable  opportunity  to  exert  itself  anew. 
When  such  a  one  experiences,  in  some  favoured 
moment,  the  love  of  God  shed  abroad  in  his  heart, 
sin  appears  to  be  dead,  and  those  lusts  which 
warred  against  the  soul  to  be  extinguished ;  but 
when  these  lively  feelings  have  passed  away  and 
carnal  objects  begin  again  to  entice,  the  latent  prin- 
ciple of  iniquity  shows  itself;  and  often  that  Chris- 
tian who  had  fondly  hoped  that  the  enemy  was 
slain  and  the  victory  won,  and  in  consequence 
ceased  to  watch  and  pray,  is  suddenly  assailed  and 
overcome  by  the  deceitfulness  of  sin.  Christians 
are  more  injured  in  this  warfare  by  the  insidious 
and  secret  influence  of  their  enemies  lulling  them 
into  the  sleep  of  carnal  security  than  by  all  their 
open  and  violent  assaults.  No  duty  is  more  neces- 
sary, in  maintaining  this  conflict,  than  watchfulness. 
Unceasing  vigilance  is  indispensable.  "Watch  and 
pray,  that  ye  enter  not  into  temptation ;"  "  And 
what  I  say  unto  you,  I  say  unto  all,  Watch." 

Lawful  pursuits  are  more  frequently  a  snare 
than  those  which  are  manifestly  sinful.  It  is  a 
duty  "  to  provide  things  honest  in  the  sight  of  all 
men ;"  but  while  this  object  is  industriously  pur- 
sued, the  love  of  the  world  gradually  gains  ground. 


264  THOUGHTS  ON 

The  possession  of  wealth  is  viewed  as  importaut. 
Eternal  things  are  out  of  view  or  viewed  as  at  a 
great  distance,  and  the  impression  from  them  is 
faint.  Worldly  entanglements  and  embarrassments 
are  experienced  ;  the  spiritual  life  is  weakened.  A 
sickly  state  commences  and  a  sad  declension  ensues. 
Alas  for  the  Christian  now !  Where  is  the  burn- 
ing zeal  with  which  he  commenced  his  course? 
Where  now  are  the  comforts  of  religion,  with 
which  he  was  so  entirely  satisfied  that  the  world 
was  viewed  as  an  empty  bauble?  Where  now  is 
his  spirit  of  prayer  which  made  this  duty  his 
delight?  Where  his  love  of  the  Bible,  which 
drew  him  aside  often  from  worldly  business  to 
peruse  its  sacred  instructions  ?  Oh  what  a  change ! 
Reader,  it  is,  perhaps,  thy  own  case.  "  Thou  art 
the  man"  who  hast  thus  fallen  and  left  thy  first 
love.  "  Repent,  therefore,  and  do  the  first  works," 
lest  some  heavy  judgment  fall  upon  thee.  God 
holds  a  rod  for  his  own  children,  and  when  the 
warnings  and  exhortations  of  the  Word  and  the 
secret  whispers  of  the  Spirit  are  neglected,  some 
painful  providence  is  sent — some  calamity,  which 
has  so  much  natural  connection  with  the  sin  as  to 
indicate  that  it  is  intended  as  a  chastisement  for  it. 
These  strokes  are   often  very  cutting  and    severe, 


RELIGIOUS  EXPERIENCE.  265 

but  they  must  be  so  to  render  them  effectual.  "  No 
chastening  for  the  present  seemeth  to  be  joyous, 
but  grievous.  Nevertheless,  afterward  it  yieldeth 
the  peaceable  fruit  of  righteousness  unto  them 
which  are  exercised  thereby."  Our  heavenly 
Father  afflicteth  not  willingly,  but  "  for  our  profit, 
that  we  might  be  partakers  of  his  holiness." 

The  followers  of  Dr.  Hawker,  in  England,  who 
are  ultra  Calvinists,  entertain  the  opinion  that 
"  the  law  in  our  members"  is  not  in  the  least 
affected  or  weakened  by  our  regeneration  or  sanc- 
tification,  but  that  through  life  it  remains  the  very 
same,  nohow  weakened  in  its  strength  by  any 
progress  in  the  divine  life  which  the  Christian 
may  make.  But  this  is  contrary  to  the  word  of 
God,  which  speaks  of  "  dying  daily  unto  sin,"  of 
"  mortifying  the  deeds  of  the  body,"  "  crucifying 
the  flesh,"  etc.  The  same  opinion,  or  one  near  akin 
to  it,  was  held  by  Mr.  William  Walker,  of  Dublin, 
which  he  brings  to  view  in  his  able  "  Address  to 
the  Wesleyan  Methodists."  His  opinion,  however, 
I  think,  was  that  there  is  no  such  thing  as  a  pro- 
gressive work  of  sanctification,  which  word  properly 
means  a  consecration  to  God. 

In  a  former  chapter  I  mentioned  the  different 
views    of    different    denominations    of    Christians 


266  THOUGHTS  ON 

respecting  the  nature  of  the  soul's  exercises  in 
conversion,  but  this  diiference  is  far  more  consider- 
able as  it  relates  to  the  spiritual  conflict  and  sanc- 
tification.  It  is  far  from  the  wish  of  the  writer  to 
give  offence  to  any  body  of  Christians,  much  less 
to  provoke  controversy.  This  is  no  proper  field 
for  controversy.  In  the  midst  of  this  militant 
state  there  ought  to  be  one  peaceful  ground  where 
all  true  followers  of  Jesus  might  sit  down  together 
and  compare  their  experiences  of  the  loving-kind- 
ness and  faithful  dealings  of  their  Lord  and  Master. 
But  surely  it  ought  not  to  be  offensive  to  any  body 
of  Christians  simply  to  state  what  their  views  are 
in  regard  to  experimental  religion,  and  how  far 
they  agree  or  differ  from  those  of  other  Christians. 
If  there  be  mistakes  or  erroneous  views  on  any 
side,  they  should  be  considered  and  corrected.  And 
the  writer  of  these  essays  will  be  thankful  to  any 
one  who  will  kindly  point  out  any  mistakes  in 
regard  to  matters  of  fact  into  which  he  may  happen 
to  fall. 

There  has  long  been  a  difference  of  opinion 
respecting  the  true  interpretation  of  the  seventh 
chapter  of  the  Epistle  to  the  Romans,  in  regard  to 
Paul's  description  of  the  spiritual  conflict — whether 
he  describes  the  exercises  of  a  convinced  sinner 


RELIGIOUS  EXPERIENCE.  267 

whom  he  personates,  or  whether  he  does  not  ex- 
press honestly  the  feelings  of  his  own  heart,  and 
describe  the  painful  conflict  between  the  powers  of 
sin  and  holiness  which  was  going  on  in  his  own 
bosom.  The  latter,  undoubtedly,  is  the  obvious 
meaning,  for  the  apostle  speaks  in  the  first  person 
and  gives  no  notice  of  introducing  a  person  of  an- 
other character ;  and  some  of  the  expressions  here 
employed  are  as  strongly  descriptive  of  a  regene- 
rate heart  as  any  in  the  Bible.  Who  but  a  regene- 
rate man  can  say,  "I  delight  in  the  law  of  God 
after  the  inward  man?"  And  the  closing  words 
show  clearly  enough  that  the  apostle  was  detailing 
the  exercises  of  his  own  soul,  for  he  gives  thanks 
to  God  for  giving  him  the  victory  in  this  severe 
conflict,  but  still  intimates  that  the  two  irrecon- 
cilable principles  continued,  according  to  their 
respective  natures,  to  operate  within  him.  "  I 
thank  God,  through  Jesus  Christ  our  Lord.  So, 
then,  with  the  mind  I  myself  serve  the  law  of 
God,  but  with  the  flesh  the  law  of  sin." 

Arminius  began  his  career  of  departure  from 
the  commonly-received  opinions  of  the  Reformed 
churches  by  writing  a  book  in  exposition  of  the 
seventh  chapter  of  the  Romans ;  and  it  is  a  re- 
markable coincidence  that  Faustus  Socinus  in  Po- 


268  THOUGHTS  ON 

land  was  engaged  at  the  same  time  in  wiiting  a 
book  on  the  same  subject  and  to  support  the  same 
views.  This  subject  is  excellently  treated  in  one 
of  President  Dickinson's  Letters  ;  and  more  largely 
by  Frazer  "  On  Sanctification."  The  same  subject 
is  also  treated  accurately  and  judiciously  by  Dr. 
Hodge  in  his  commentary  on  the  Epistle  to  the 
Romans.  It  is  understood  that  the  followers  of 
Mr.  John  Wesley  hold,  in  conformity  with  his  re- 
corded opinion,  that  Sanctification  is  not  a 
gradual  and  progressive  work,  which  remains  im- 
perfect in  the  best  in  this  life,  but  that  like  regen- 
eration it  is  instantaneous,  and  that  the  result  is  a 
complete  deliverance  from  indwelling  sin ;  so  that 
from  that  moment  they  are  perfectly  holy  and  sin 
no  more — unless  they  fall  from  this  high  state  of 
grace — in  thought,  word,  or  deed.  Here,  then, 
there  can  be  no  similarity  between  the  religious 
experience  of  an  Arminian  who  has  attained  sanc- 
tification,  and  a  Calvinist  who  is  seeking  to  grow 
in  grace  and  in  the  knowledge  of  our  Lord  Jesus 
Christ.  The  one  is  conscious  of  no  sin,  inward  or 
outward,  of  nature  or  of  act,  and  must  have  per- 
petual joy — a  heaven  on  earth ;  while  the  other  is 
groaning  under  a  deep  sense  of  inherent  depravity, 
which  works  powerfully  against  his  will  and  con- 


RELIGIOUS  EXPERIENCE.  269 

tinually  interrupts  and  retards  his  progress.  His 
frequent  language  is  "  Oh,  wretched  man  that  I 
am  !  who  shall  deliver  me  from  the  body  of  this 
death?"  Here,  indeed,  we  have  a  wide  difference 
in  the  religious  experience  of  professing  Christians; 
and  it  must  be  acknowledged  that  if  the  experience 
of  the  Arminian  is  in  accordance  with  the  word  of 
God,  he  has  greatly  the  advantage  over  the  contrite, 
broken-hearted  penitent  whose  complaints  are  so 
great  that  they  often  cause  him  to  wet  his  couch 
with  tears.  How  to  reconcile  these  widely-differ- 
ent views  of  our  condition  as  sanctified  sinners  I 
know  not.  There  must  be  a  grand  mistake  some- 
where ;  and  I  sincerely  pray  to  God  that  if  my 
views  on  this  subject  are  erroneous  they  may  be 
corrected. 

The  Christian  is  a  soldier,  and  must  expect  to 
encounter  enemies  and  to  engage  in  many  a  severe 
conflict.  The  young  convert  may  well  be  likened 
to  a  raw  recruit  just  enlisted.  He  feels  joyous  and 
strong,  full  of  hope  and  full  of  courage.  When 
the  veteran  Christian  warns  him  of  coming  dangers 
and  formidable  enemies,  and  endeavours  to  impress 
on  his  mind  a  sense  of  his  weakness  and  helpless- 
ness without  divine  aid,  he  does  not  understand 
what  he  says.     He  apprehends  no  danger?  or  enc- 


270  THOUGHTS  ON 

mies  which  he  is  not  ready  to  face,  and  is  ready  to 
think  that  the  aged  disciples  with  whom  he  con- 
verses have  been  deficient  in  courage  and  skill,  or 
have  met  with  obstacles  which  are  now  removed 
out  of  the  way.  He  views  the  contests  of  which 
they  speak  as  the  young  soldier  does  the  field  of 
battle  at  a  distance,  while  he  is  enjoying  his 
bounty-money  and  marches  about  with  a  conscious 
exultation  on  account  of  his  military  insignia  and 
animated  with  martial  music.  The  young  Chris- 
tian is  commonly  treated  by  his  Lord  with  peculiar 
tenderness.  He  is  like  the  babe  dandled  on  the 
knee  and  exposed  to  no  hardships.  His  frames 
are  lively  and  often  joyous,  and  he  lives  too  much 
upon  them.  His  love  to  the  Saviour  and  to  the 
saints  is  fresh  and  fervent,  and  his  religious  zeal, 
though  not  well  regulated  by  knowledge,  is  ardent. 
He  often  puts  older  disciples  to  the  blush  by  the 
warmth  of  his  aftections  and  his  alacrity  in  the 
service  of  the  Redeemer;  and  it  is  well  if  he  does 
not  sometimes  indulge  a  censorious  spirit  in  judg- 
ing those  who  have  been  long  exercised  in  the 
spiritual  life.  This  is  indeed  the  season  of  his 
"  first  love,"  which  began  to  flow  in  the  day  of  his 
espousals;  and  though  occasionally  dark  clouds 
intercept  his  views,  these  are  soon  forgotten  when 


RELIGIOUS  EXPERIENCE.  271 

tlie  clear  sunshine  breaks  forth  to  cheer  him  on  his 
way.  During  this  period  he  delights  in  social 
exercises,  especially  in  communion  with  those  of 
his  own  age;  and  in  prayer,  and  in  praise,  and 
spiritual  conversation  his  heart  is  lifted  up  to 
heaven,  and  he  longs  for  the  time  when  he  may 
join  the  songs  of  the  upper  temple. 

But  ere  long  the  scene  changes.  Gradually  the 
glow  of  fervent  affection  subsides.  Worldly  pur- 
suits, even  the  most  lawful  and  necessary,  steal 
away  the  heart,  and  various  perplexing  entangle- 
ments beset  the  inexperienced  traveller.  He  begins 
to  see  that  there  were  many  things  faulty  in  his 
early  course.  He  blames  his  own  weakness  or 
enthusiasm ;  and  in  avoiding  one  extreme  he  easily 
falls  into  the  opposite,  to  which  human  nature  has 
a  strong  bias.  He  enters  into  more  intercourse 
with  the  world,  and  of  course  imbibes  insensibly 
some  portion  of  its  spirit.  This  has  a  deadening 
effect  on  his  religious  feelings ;  and  his  devotions 
are  less  fervent  and  less  punctual,  and  far  more 
interrupted  with  vain,  wandering  thoughts  than 
before ;  and  he  is  apt  to  fall  into  a  hasty  or  formal 
attendance  on  the  daily  duties  of  the  closet,  and  a 
little  matter  will  sometimes  lead  him  to  neglect 
these  precious  seasons  of  grace.     A  strange  forget- 


272  THOUGHTS  ON 

fulness  of  the  presence  of  God,  and  of  his  account- 
ableness  for  every  thought,  word  and  action,  seizes 
upon  him.  Close  self-examination  becomes  pain- 
ful, and  when  attempted  is  unsuccessful.  New 
evils  begin  to  appear  springing  up  in  the  heart. 
The  imagination  before  he  is  aware  is  filled  with 
sensual  imagery,  which  affording  carnal  pleasure, 
the  train  of  his  thoughts  is  with  difficulty  changed. 
A  want  of  prompt  resolution  is  often  the  occasion 
of  much  guilt  and  much  unhappiness.  Pride  is 
sure  to  lift  its  head  when  God  is  out  of  view ;  and 
it  is  wonderful  how  this  and  kindred  evils  will  get 
possession  and  grow  so  as  to  be  visible  to  others, 
while  the  person  himself  is  not  aware  of  the  dis- 
ease. Anger,  impatience,  fretfulness,  envy,  undue 
indulgence  of  the  appetites,  love  of  riches,  fond- 
ness for  dress  and  show,  the  love  of  ease,  aversion 
to  spiritual  duties,  with  numerous  similar  and 
nameless  evils,  are  now  bred  in  the  heart  and  come 
forth  to  annoy  and  retard  the  Christian  in  his 
course.  His  pride  makes  him  unwilling  to  open 
his  ear  to  friendly  and  fraternal  reproof;  such 
words  fall  heavily  on  him  and  wound  his  morbid 
sensibility,  so  that  a  conflict  takes  place  between  a 
sense  of  duty  and  unmortified  pride.  He  inwardly 
feels    that   the    rebuke   of   a   brother   is  just,  and 


RELIGIOUS  EXPERIENCE.  273 

should  be  improved  to  the  amendment  of"  the  evil 
pointed  out;  but  pride  cannot  brook  the  thought 
of  being  exposed  and  humbled,  and  he  tries  to  find 
something  in  the  manner  or  circumstances  wiiich 
can  be  censured,  or  suspicion  will  ascribe  it  to  a 
bad  motive.  If  in  this  spiritual  conflict  pride 
should  gain  the  victory,  alas  how  much  sin  fol- 
lows in  its  train!  —  resentment  toward  a  kind 
brother,  hypocrisy  in  concealing  the  real  dictates 
of  conscience  and  approbation  of  the  inner  man, 
and  a  neglec^t  of  all  efforts  at  improvement. 

The  person  thus  circumstanced  is  instinctively 
led  to  endeavour  to  persuade  himself  that  he  has 
done  right.  Still,  however,  the  language  of  his 
better  part  is  that  of  self-condemnation.  But  he 
hushes  it  up  and  assumes  an  air  of  innocence  and 
boldness,  and  thus  the  Spirit  is  grieved.  Who 
can  describe  the  train  of  evils  which  ensue  on  one 
defeat  of  this  kind  ?  The  mind  becomes  dark  and 
desolate ;  communion  with  God  is  interrupted,  and 
a  course  of  backsliding  commences  which  some- 
times goes  on  for  years,  and  then  the  wanderer  is 
not  arrested  and  brought  back  without  severe 
chastisement.  In  such  cases  the  judgments  of  God 
against  his  own  straying  children  are  fearful ;  and 
if  any  experience    them    not   who    Lave   thus  de- 


ii74  THOUGHTS  ON 

cliiied,  it  is  because  they  are  not  children;  "for 
what  son  is  he  whom  the  father  chastenetli  not?" 

Worldly  prosperity  has  ever  been  found  an  un- 
favourable soil  for  the  growth  of  piety.  It  blinds 
the  mind  to  spiritual  and  eternal  things,  dries  up 
the  spirit  of  prayer,  fosters  pride  and  ambition, 
furnishes  the  appropriate  food  to  covetousness  and 
leads  to  a  sinful  conformity  to  the  spirit,  maxims 
and  fashions  of  the  world.  Some  few  have  been 
enabled  to  pass  this  ordeal  without  serious  injury, 
and  have  come  forth  like  the  three  children  from 
Nebuchadnezzar's  furnace,  without  the  smell  of 
fire  on  their  garments ;  but  this  could  not  have 
been  unless  the  Son  of  man  had  been  with  them. 
Such  persons  use  all  their  health,  influence  and 
wealth  in  promoting  the  kingdom  of  Christ,  but 
generally  God  in  mercy  refuses  to  give  worldly 
prosperity  to  his  children.  He  "  hath  chosen  the 
poor  of  this  world,  rich  in  faith ;"  that  is,  he  hath 
commonly  chosen  poverty  as  the  safest  condition 
for  his  children.  His  are  "  an  afl&icted  and  poor 
people,  and  they  shall  trust  in  the  name  of  the 
Lord.^' 

But  the  poor  have  their  conflicts  and  temptations 
as  well  as  the  rich.  They  are  continually  tempted 
to  discontent,  to  envy  at  the  prosperity  of  the  rich, 


RELIGIOUS  EXPERIENCE.  275 

and  sometimes  to  use  unlawful  means  to  satisfy 
their  craving  wants.  On  account  of  the  dangers 
of  both  these  conditions,  Agur  prayed,  "  Give  me 
neither  poverty  nor  riches ;  feed  me  with  food  con- 
venient for  me :  lest  I  be  full  and  deny  thee,  and 
say,  Who  is  the  Lord  ?  or  lest  I  be  poor  and  steal, 
and  take  the  name  of  my  God  in  vain."  But  in 
whatever  state  Providence  has  placed  us,  we  should 
therewith  be  content.  Certainly,  when  Christians 
make  haste  to  be  rich  they  are  not  governed  by  the 
wisdom  which  cometh  from  above.  No  wonder 
that  they  pierce  themselves  through  with  many 
sorrows  and  are  often  in  danger  of  eternal  perdi- 
tion. If  we  sought  wealth  from  no  other  motive 
but  to  use  it  for  God's  glory,  it  would  do  us  no 
harm,  for  this  principle  would  regulate  the  pursuit 
so  that  it  would  not  be  detrimental  to  the  kingdom 
of  God  within  us. 

The  enemies  of  the  Christian  have  been  com- 
monly divided  into  three  classes — the  world,  the 
flesh  and  the  devil ;  but  though  these  may  be  con- 
ceived of  and  spoken  of  separately,  they  resist  the 
Christian  soldier  by  their  combined  powers.  The 
devil  is  the  agent,  the  world  furnishes  the  bait  or 
the  object  of  temptation,  and  the  flesh,  or  our  own 
corrupt  nature,  is  the  subject  on  which  the  tempta- 


276  THOVOHTS  ON 

tion  operates.  Sometimes,  indeed,  Satan  injects  his 
fiery  darts,  enkindled  in  hell,  to  frighten  the  timid 
soul  and  drive  it  to  despair,  but  in  this  he  often 
overshoots  his  mark  and  drives  the  poor  trembling 
soul  nearer  to  his  Captain,  whose  broad  shield 
affords  ample  protection.  And  we  are  not  to  sup- 
pose that  we  are  not  often  led  astray  by  the  entice- 
ments of  sin  within  us  without  the  aid  of  Satan. 
But  we  need  not  be  afraid  of  charging  too  much 
evil  upon  this  arch  adversary.  He  is  ever  on  the 
alert  and  is  exceedingly  cautious  in  his  approaches. 
Long  experience  has  doubtless  greatly  increased 
his  power  and  subtlety,  unless  he  should  be  more 
restrained  than  formerly.  Some  people  make  a 
mock  of  Satan's  temptations,  as  though  they  were 
the  dreams  of  superstitious  souls.  Not  so  Paul 
and  Peter  and  John ;  not  so  Luther  and  Calvin 
and  Zuingle;  not  so  any  who  understand  the 
nature  of  the  spiritual  warfare.  It  is  to  the  great 
injury  of  many  professors  that  they  are  not  con- 
stantly on  the  watch  against  the  wiles  of  the  devil. 
If  you  wish  to  know  where  he  will  be  likely  to 
meet  you,  I  would  say,  in  your  closet,  in  the 
church,  on  your  bed  and  in  your  daily  intercourse 
with  men.  A  single  thought  which  suddenly 
starts  up  in  your  mind  will  show  that  the  enemy 


RELliJlOUS  EXPERIENCE. 


277 


is  near,  and  is  suggesting  such  thoughts  as,  without 
his  agency,  never  can  be  accounted  for.  "Watch, 
therefore ;"  "  resist  the  devil,  and  he  will  flee  from 
you." 


CHAPTER  XI. 

Narrative   of  G A S ,  an   Episcopal  clergyman- 
Narrative  of  a  young  officer  in  the  army. 

rriHE   following    is   the  religious  experience  of 

G A S ,  an  Episcopal  clergyman  in 

H ,  which  he  recently  communicated  to  the 

author  of  these  essays,  to  be  used   as  he  might 
think  proper : 

"  I  entered  the  Military  Academy  at  West  Point 
in  the  summer  of  1825,  the  second  year  of  the 
present  Bishop  Mcllvaine's  residence  there  as  chap- 
lain. I  sat  under  his  preaching  *as  with  the  Spirit 
of  God,'  with  eyes  that  did  not  see  and  ears  that 
did  not  hear.  The  chaplain  departed — the  curse 
was  still  upon  my  soul.  Finally,  I  became  much 
involved  in  the  spirit  of  infidelity,  together  with 
several  others.  One  evening  in  particular  I  trem- 
bled at  the  thoughts  of  our  conversation  :  in  the 
darkness  of  our  minds  we  had  denied  all.  A  few 
days  afterward  one  of  my  companions,  noted  for 
his  brightness  of  intellect,  called  at  my  room   and 

278 


ON  RELIGIOUS  EXPERIENCE.  279 

said,  I  have  been  readinj^  Alexander's  'Evidences 
of  the  Christian  Religion/  and  it  has  almost  per- 
suaded me  to  be  a  Christian.  I  well  remember 
with  what  great  delight  I  received  the  communi- 
catioHj  resolving  to  get  the  book  and  'see  if  those 
things  were  so ;'  not,  however,  with  any  view  or 
desire  of  becoming  a  Christian  at  present.  In 
due  time  the  book  M^as  procured.  I  retired  to  my 
room,  ray  heart  as  hard  as  the  millstone,  the  heav- 
ens over  my  head  as  brass,  and  the  earth  beneath 
my  feet  as  iron.  I  opened  to  the  introduction,  the 
most  blind  of  unbelievers;  all  around  me  was  per- 
fect clouds  and  darkness.  I  began  to  read ;  I  had 
proceeded  half-way  through  the  introduction,  and 
Wilts  suddenly  impressed  that  the,  religion  of  Christ 
was  of  God.  I  did  not  doubt  its  truth  more  than 
I  did  my  life  ;  yet  I  was  entirely  without  argument. 
At  that  time  I  could  have  given  no  reason,  yet  I 
did  not  doubt.  I  felt  a  perfect  belief  that  an 
omnipotent  Spirit  did  it.  Before  I  hardly  be- 
lieved there  was  a  God ;  now  I  felt  it  as  by  a 
two-edged  sword.  It  was  a  most  awfully  sub- 
lime moment,  yet  I  had  not  the  least  fear.  I 
did  not  even  think  of  sin.  The  next  impression 
was,  that  I  was  undergoing  a  conversion.  This 
I   woidd   not  then:   the    thought  was  verv  ))leas- 


280  THOUGHTS  ON 

ant  tliat  now  I  knew  Christ  died  for  the  world, 
and  that  at  some  future  time  I  would  go  further 
in  his  love.  I  was  happy,  sublime,  no  terror ; 
a  thought  did  not  enter  my  mind  of  the  con- 
sequence of  delay. 

"  To  avoid  the  progress  of  conversion  I  threw 
down  the  book  perfectly  satisfied,  for  I  had  at- 
tained to  one  of  the  most  splendid  pieces  of  con- 
sciousness imaginable;  a  sight  beyond  the  veil, 
within  eternity,  worth  thousands  of  worlds  to  me. 
I  turned  to  think  of  something  else.  And  oh  the 
horrors  of  hell !  how  they  came  flooding  in  upon 
my  soul !  I  felt  that  an  omnipotent  Hand  was 
guiding  them  there.  Commensurate  with  my 
agony  was  my  awful  sense  of  sinfulness ;  a  con- 
viction of  sin,  righteousness  and  judgment  to 
t;orae  rose  before  my  eyes  in  immense  reality.  I 
felt  no  anguish,  no  fear,  no  sin  until  I  resolved  not 
to  attend  to  these  things  at  present.  My  anguish  of 
soul  became  insupportable;  it  thickened  and  dark- 
ened; I  could  not  endure  it  longer.  And  with  the 
sole  view  of  escaping  my  present  misery  I  resolved 
to  yield  to  the  will  of  that  mighty  Being  who  was 
rending  my  soul.  I  instantly  caught  up  the  book 
and  offered  a  prayer  for  mercy.  The  intensity  of 
my  anguish  began  immediately  to    subside.     The 


RELJGIOUS  EXPERIENCE.  281 

wrath  of  God  seemed  to  mitigate  in  a  few  mo- 
ments; I  settled  down  into  a  state  of  deep  and  sol- 
emn conviction  of  sin — a  state  more  tolerable  than 
the  former,  but  still  one  of  gloom  so  thick  that  it 
could  be  felt.  A  mountain  weight  pressed  upon 
my  soul ;  how  to  remove  it  I  knew  not,  for  the 
Spirit  still  held  me  bound.  I  did  not  know  but 
this  was  to  continue  through  life.  I  endeavoured 
to  lose  my  feelings  and  feel  at  ease,  but  I  could 
not.  I  knew  nothing  of  the  way  of  salvation ;  I 
had  no  spiritual  guide ;  but  in  order  to  keep  my 
present  sorrow  as  light  as  possible  I  continued  to 
read  and  pray  for  mercy.  Thus  I  continued  in  the 
wilderness  for  about  a  week ;  when,  sitting  by  my 
fireside,  dwelling  upon  my  despair,  a  sudden  light 
came  down  from  heaven;  I  saw  the  open  gate — 
'  the  way,  the  truth,  and  the  life^ — a  new  song  was 
put  into  my  mouth,  and  I  rejoiced  with  joy  un- 
speakable and  full  of  glory  !  Unspeakable  grati- 
tude be  to  the  Father,  Son  and  Holy  Ghost  for 
ever  and  ever !  I  have  thought  that  two  particu- 
lars in  the  above  are  worthy  of  notice:  1st.  The 
motives  that  actuated  me.  2d.  That,  being  per- 
fectly ignorant  of  the  way  of  salvation,  the  Spirit 
was  a  perfect  teacher." 

There  are  several  things  very  remarkable  in  the 


282  THOUGHTS  ON 

preceding  narrative.  The  delight  at  finding  an 
infidel  companion  convinced  or  almost  convinced 
of  his  error ;  the  desire  to  see  the  book  which  had 
produced  this  efiect ;  the  sudden  persuasion  of  the 
truth  of  the  Christian  religion  by  a  sudden  impres- 
sion on  the  mind ;  the  elevated  happiness  expe- 
rienced on  account  of  having  discovered  the  truth ; 
the  determination  still  not  to  become  a  Christian 
at  present ;  the  horror  and  anguish  consequent  on 
this  resolution ;  the  relief  obtained  by  resuming 
attention  to  religion ;  and  finally  the  discovery  of 
the  way  of  salvation  through  Christ,  when  the  mo- 
ment before  no  idea  was  entertained  of  such  a  way, 
— are  all  remarkable  circumstances,  and  to  some 
may  seem  to  savour  of  enthusiasm.  But  we  cannot 
prescribe  limits  to  the  Holy  Spirit  in  his  ways  of 
leading  benighted  souls  into  the  path  of  life.  Still, 
it  may  be  asked.  How  could  there  be  a  rational 
conviction  of  the  truth  of  Christianity  when  the 
individual  knew  no  reasons  or  arguments  in  favour 
of  it?  To  which  it  may  be  answered  that  Chris- 
tianity has  a  light  of  its  own,  independent  of  all 
external  evidences ;  and  if  the  Spirit  of  God  cause 
one  ray  of  this  divine  light  to  irradiate  the  mind, 
the  truth  becomes  manifest.  This  person  was  on 
the  borders  of  atheism.     By  an  awful  impression 


RELIGIOUS  EXPERIENCE.  283 

on  hi&  mind,  God  caused  him  to  feel  and  know 
that  he  existed  and  held  him  in  his  hand,  and  at 
the  same  time  let  a  ray  of  light  from  divine  revela- 
tion into  his  mind.  Suppose  a  number  of  human 
beings  to  be  educated  m  a  dark  cavern,  where  they 
never  saw  the  light  of  heaven ;  but  being  visited 
by  one  and  another  who  testified  to  them  the  exist- 
ence of  the  celestial  luminaries,  the  candid  among 
them,  upon  weighing  the  evidence,  would  acknow- 
ledge the  existence  of  such  bodies;  although,  of 
necessity,  their  conceptions  of  these  objects  would 
be  very  inadequate. 

But  some,  depending  on  their  own  reason,  might 
reject  the  testimony  as  a  mere  fabrication,  since 
what  was  related  was  totally  contrary  to  all  their 
own  experience.  Suppose,  then,  that  the  guardian 
of  these  subterranean  inhabitants  should  take  one 
of  these  skeptics  to  a  point  where  a  single  ray  of 
light  from  the  sun  should  be  let  in  upon  his  eyes, 
how  wonderful  the  sensation,  how  sublime  the  emo- 
tion, how  strong  now  the  persuasion  of  the  exist- 
ence of  such  a  bright  luminary !  The  doubts  of 
such  a  one,  however  deep  and  inveterate,  would  be 
dissipated  in  a  moment;  not  by  argument:  where 
we  possess  intuition,  argument  is  superfluous.  So, 
in  the  case  before  us,  one  ray  of  divine  light  pro- 


284  THOUGHTS  ON 

diieed  instantaneously  the  undoubted  persuasion  of 
the  divine  existence  and  that  the  Christian  religion 
was  from  God.  The  next  ray  of  light  opened  to 
the  astonished  view  of  the  man  the  awful  sinfulness 
of  his  character,  and  discovered  to  him  that  he  was 
in  the  hands  of  an  angry  God,  from  whose  terrors 
he  could  not  escape;  and  the  third  cast  a  clear 
light  on  the  way  of  salvation,  filling  the  soul  with 
joy  unspeakable.  The  only  thing  which  seems 
contrary  to  our  common  theory  is,  that  the  person 
supposed  that  he  was  taught  the  method  of  salva- 
tion by  the  Spirit  without  any  aid  from  the  exter- 
nal teaching  of  the  Word.  Now,  this  is  very  pos- 
sible, but  it  would  be  of  the  nature  of  inspiration 
and  not  mere  illumination.  I  am,  therefore,  of 
opinion  that  there  was  within  the  knowledge  of 
the  individual  so  much  acquaintance  with  Christ 
and  his  mediatorial  work  that,  agreeably  to  his 
usual  method,  the  Spirit  took  of  the  things  of 
Christ  and  showed  it  unto  him.  And  although 
nolo,  when  inspiration  has  ceased,  the  Spirit  makes 
no  new  revelations  to  men,  yet  he  often  brings  to 
their  remembrance  truths  once  known,  but  which 
may  have  been  long  forgotten ;  according  to  John 
xiv.  26  :  see  also  xvi.  8-14.  One  single  evangeli- 
cal text  may  be  made  the  object  of  saving  faith. 


RELIGIOUS  EXPERIENCE.  285 

It  is  exceedingly  gratifying  to  be  made  ac- 
quainted with  such  cases.  It  shows  that  the  Holy 
Spirit,  who  operates  where  and  when  he  will,  is 
often  at  work  on  the  minds  of  those  whom  we 
would  least  suspect  to  be  thus  visited.  Here  a 
thoughtless  cadet  at  our  Military  Academy  falls 
into  infidelity,  yea,-  atheism  —  is  surrounded  by 
companions  in  the  same  state  of  mind.  Provi- 
dence throws  a  book  of  "  Evidences"  in  his  way, 
and  while  he  reads  a  new  light  darts  into  his 
mind — not  from  the  book,  but  from  the  Father 
of  lights — and  this  infidel  young  man  becomes  a 
preacher  of  that  very  gospel  which  he  aimed  to 
destroy.     Laus  Deo  !     To  God  be  all  the  glory ! 

The  writer  of  the  following  narrative  is  a  young 
officer  of  high  promise  belonging  to  the  American 
army.  It  is  a  pleasing  thing  to  find  that  men  who, 
by  their  profession,  are  commonly  far  removed  from 
the  usual  means  of  grace  are  not  beyond  the  reach 
of  the  divine  mercy.  It  is  much  to  be  desired  that 
both  our  army  and  navy  should  be  supplied  with 
a  competent  number  of  pious  and  exemplary  chap- 
lains, but  this  want  seems  to  be  very  little  felt, 
and  therefore  is  very  imperfectly  provided  for. 
When  men  of  either  of  these  professions  embrace 
religion,  they  are   commonly  remarkable  for  the 


286  THOUGHTS  ON 

eminence  of  their  piety.  The  fact  is,  that  thty  are 
exposed  to  so  much  ridicule  and  opposition  that, 
unless  their  religious  impressions  were  strong  and 
their  resolutions  firmly  fixed,  they  would  not  be 
able  to  stand  up  against  the  opposing  current. 

This  narrative  will  at  least  encourage  the  hearts 
of  pious  parents  who  have  sons  in  exposed  situa- 
tions not  to  despair  of  their  conversion,  but  to  be 
incessant  in  their  prayers  that  God  would  gra- 
ciously follow  them  with  the  strivings  of  his  Holy 
Spirit,  and  in  due  season  bring  them  to  the  foot  of 
the  cross.  And  may  it  not  be  a  good  opportunity 
to  remind  all  praying  persons  that,  in  the  variety 
of  their  intercessions,  the  young  men  in  our  army 
and  navy  should  not  be  forgotten?  As  long  as 
such  institutions  are  needed,  they  who  are  set  for 
the  defence  of  our  country  by  sea  and  land  should 
not  be  forgotten  in  the  prayers  of  Christians  and 
of  the  Church : 

"  I  entered  the  Military  Academy  in  1828.  As 
was  customary  with  my  parents,  I  was  furnished 
with  a  Bible,  with  the  injunction  to  read  it  often 
and  make  it  the  rule  of  my  life.  Like  most  other 
youths,  however,  I  kept  it  in  my  trunk,  and — I 
blush  while  I  say  it — I  do  not  believe  that  during 
the  whole  time  I  was  there — four  years — I  took  it 


RELIGIOUS  EXPERIENCE.  287 

out  to  read  more  than  six  times ;  and  then,  prob- 
ably, I  had  a  desire  to,  if  I  did  not  a(,'tual]y,  con- 
ceal the  act  from  my  room-mates  around  me. 
How  strange  the  aversion  to  that  good  book,  and 
yet  how  general  this  antipathy  in  the  thoughtless 
around  us  !  I  must  confess,  however,  that  though 
my  aversion  to  it  was  strong,  I  had  a  firm  belief  in 
its  truth,  and  though  in  such  a  body  of  young  men 
I  could  not  but  now  and  then  hear  an  effort  on  the 
part  of  one  or  another  around  me  to  convince  him- 
self of  its  untruth,  yet  I  must  say  that  I  never 
could  get  rid  of  the  fear  of  God  in  my  heart,  or 
of  the  firm  conviction  of  the  truth,  of  his  word. 
Still,  however,  I  graduated  an  impenitent  sinner, 
and,  being  let  loose  from  scholastic  restraints  and 
left  to  my  own  guidance,  like  most  other  youths 
under  the  same  circumstances  I  followed  the  ways 
of  pleasure  and  worldly  gratification. 

"After  graduating,  in  1832, 1  went  home.  But, 
alas !  how  changed !  My  father  and  brother  had 
both  gone,  during  my  absence,  to  that  bourne  from 
which  no  traveller  returns.  Their  spirits  had  fled 
— it  is  hoped  to  heaven.  I  did  not  see  them  in 
their  dying  hours,  but  their  spirits,  though  gone, 
still  spake.  I  was  told  of  the  anxiety  they  both 
expressed,  just  before  death,  on  my  account,  and  in 


288  THOUGHTS   ON 

particular  the  reply  of  my  father  to  the  question 
asked  him,  if  he  had  any  word  to  send  to  me: 
'  No,  only  to  read  my  letters/  was  his  reply.  Yes, 
father,  I  have  read  those  letters,  and  long  shall 
they  be  treasured  up  in  recollection  of  thy  soli- 
citude. But  I  must  continue  my  narrative. 
Though  the  scenes  at  home,  this  visit,  were  im- 
pressive, yet  they  did  not  result  in  producing 
within  me  the  conviction  that  I  was  a  sinner. 
I  left  my  home  again  as  impenitent  as  I  had  come. 
This  time  my  sister  furnished  me  with  a  Bible, 
with  the  prayer  written  in  it  that  I  '  would  make 
it  the  rule  of  my  conduct  and  the  guide  of  my  life.' 
As  before,  I  stowed  it  away  in  my  trunk,  thence 
scarcely,  if  ever  at  all,  to  come  out.  Probably  for 
years  together  I  did  not  so  much  as  look  into  it; 
and  during  all  this  time,  except  when  at  home,  I 
was  as  much  a  stranger  to  the  church  as  I  was  to 
the  Bible.  Indeed,  what  is  more  shameful,  in 
1836  I  in  some  unaccountable  way  lost  my  Bible; 
so  that  from  that  time  till  the  latter  part  of  the 
year  1838,  or  during  an  interval  of  two  years,  I 
was  entirely  without  one  ;  and  during  all  this  time, 
besides  having  no  Bible  (I  did  not  dream  of  buy- 
ing one),  I  was  so  situated,  at  least  for  much  the 
greater  portion  of  the  time,  that  I  could  not  have 


RELIGIOUS  EXPERIENCE.  289 

access  to  any  church.  I  was  serving  with  the  army 
against  the  Indians  at  the  South,  and  every  one 
knows  how  ill-calculated  an  active  life  in  the  field 
is  to  produce  serious  impressions.  Still,  I  may  say 
during  all  this  time  I  had  the  fear  of  God  before 
my  eyes,  though  not  to  the  extent  as  to  cause  me 
to  love  and  serve  him  or  to  cut  off  any  of  my  dar- 
ling pleasures.  And  yet  how  good  the  Lord  was  ! 
Though  I  went  on  sinning  day  after  day,  and  was 
often  tiirown  into  discussion  with  infidels  around 
me,  who  strove  their  utmost  to  argue  or  laugh  me 
out  of  what  they  would  call  my  early  prejudices, 
and  though  I  indulged  in  reading  infidel  produc- 
tions— Tom  Paine's  work  among  the  number — yet 
still  his  Spirit  would  strive  with  me,  and  would 
not  give  me  entirely  over  to  my  own  devices. 

"  1  returned  North  in  the  fall  of  1838,  and  again 
saw  my  widowed  mother — her  who  had  nurtured 
me  with  a  Christian's  care,  and  who  had  early  in- 
stilled into  me  those  religious  principles  and  feel- 
ings which,  by  the  grace  of  God,  had  never  been 
entirely  lost  to  me,  and  to  which,  under  the  same 
spiritual  influence,  I  must  attribute  my  having  been 
kept  from  utterly  falling  away.  I  saw  her  again, 
exhibiting  as  before  the  chastening  influences  of 
the    religion   she  professed.     The  same  calm  and 


290  THOUGHTS  ON 

lesigned  countenance,  the  same  sweet  smile  of  wel- 
come, still  showed  the  powerful  influence  of  the 
Holy  Spirit  upon  her  heart.  I  thought  I  could 
see  the  workings  of  her  feelings  in  my  behalf,  and 
I  could  not  but  imagine  that  in  every  look  she 
gave  me  she  offered  up  a  prayer  on  my  account. 

"I  left  her  for  a  station  North.  I  may  say  I 
went  away  this  time  with  better  feelings  than  I 
ever  did  before.  I  had  had,  by  this  time,  some 
experience  of  the  world,  and  had  already  thought 
of  the  nothingness  of  its  pleasures ;  and,  besides, 
the  calm,  peaceful  and  happy  deportment  of  my 
mother  made  me  anxious  to  become  a  partaker  also 
of  religion.  I  went  away  with  the  firm  determina- 
tion of  at  least  looking  more  into  the  Bible,  and 
of  thus  taking  the  first  step  toward  making  my- 
self better.  Another  sister  this  time,  on  my  leav- 
ing her,  presented  me  with  a  Testament.  This, 
when  I  got  to  my  station,  I  read,  or  attempted  to 
read,  every  evening.  I  tasked  myself  to  one  chap- 
ter. But  a  late  return  from  a  party  or  ball  would 
cause  me  to  defer  it  till  the  morning ;  and  then,  if 
the  breakfast-bell  should  arouse  me  from  ray  slum- 
bers, I  would  neglect  it  till  the  evening.  And  so, 
between  the  parties  and  balls  and  indolence  in  the 
morning,  my  reading  of  the  Testament  was  very 


RELIGIOUS  EXPERIENCE.  291 

irregular.  But  still,  I  had  a  great  respect  for  re- 
ligion and  admired  the  truths  of  the  gospel.  I 
would  always  uphold  good  principles  of  conduct 
in  those  around  me,  and  would  as  often  reprobate 
those  that  were  bad.  But  all  my  ideas  of  virtue 
were  founded  on  a  wrong  basis.  I  believed  that  it 
was  in  the  power  of  every  individual,  of  himself, 
to  do  good  and  eschew  evil.  And  therefore  when 
I  did  see  good  principles  in  those  around  me  my 
admiration  was  upon  the  individual  himself,  and 
not  upon  the  Holy  Spirit  which  restrained  him ; 
and  when  I  saw  wickedness  in  those  around  me 
my  condemnation  (and  my  self-righteousness  could 
not  make  it  too  strong)  was  upon  the  individual 
and  not  upon  the  sin  which  impelled  him. 

"  But  still,  though  I  strongly  criticised  the  con- 
duct of  others,  upholding  the  good  and  denouncing 
the  bad,  yet  I  felt  that  I  was  not  a  Christian  in 
the  Bible  sense  of  the  term.  I  knew  this  from  my 
utter  inability  to  pray.  On  retiring,  I  had  often 
attempted  to  realize  the  overshadowing  presence  of 
a  God  above  me ;  but  all  was  hard,  dark  and  im- 
penetrable. I  could  not  realize  the  existence  of  an 
all-merciful  Saviour.  During  all  this  time  I  regu- 
larly attended  divine  service  at  least  once  a  day, 
every  Sunday.     I  was  delighted  to  either  hear  or 


292  THOUGHTS  ON 

read  a  good  sermon.  But  I  heard  or  read  it  more 
with  the  feelings  of  a  critic  than  of  a  humble  fol- 
lower of  the  lowly  Jesus  desiring  the  sincere  milk 
of  the  Word.  And  so,  whenever  the  preacher 
expatiated  upon  the  beauties  of  virtue,  though  I 
received  pleasure  from  his  discourse,  yet  I  had 
none  of  the  consciousness  that  virtue  was  to  be 
followed  because  God  had  commanded  it,  but 
because  it  seemed  to  be  a  necessary  element  in 
society,  and  perhaps  because  its  votary  reciprocally 
recommended  himself  to  society  by  its  pursuit.  I 
recollect  in  particular  that  Dr.  Chalmers'  sermons 
afforded  me  great  satisfaction.  But  the  beautiful 
imagery  in  them,  as  well  as  his  elegant  diction, 
probably  pleased  me  quite  as  much  as  the  truths  he 
inculcated. 

"  Things  went  on  in  this  way  for  nearly  a  year, 
when  at  the  close  of  this  time  I  began  to  feel  my- 
self strongly  tempted  by  the  evil  one,  though  at 
the  time  I  did  not  attribute  it  to  this  unseen  spirit. 
Probably  it  is  better  to  say  (to  use  the  language  I 
would  have  then  used)  I  was  uneasy,  discontented, 
looked  at  things  awry,  extracted  more  of  the  bit- 
ter than  the  sweet  from  the  things  and  circum- 
stances around  me,  or,  in  other  words,  was  extreme- 
ly miserable.     I  could  experience  no  joy  from  the 


REL'GIOUS  EXPERIENCE.  293 

things  of  earth,  and  of  the  joys  of  heaven  I  knew 
nothing. 

"  But,  thanks  to  a  g  )od  and  righteous  God,  he 
was  pleased  to  let  me  into  this  state  to  show  me 
that  all  my  hopes  of  happiness  from  earthly  things 
were  vain.  I  was  in  the  act  of  throwing  myself 
on  the  settee  when  I  carelessly  took  up  the  Bible, 
which  happened  to  be  lying  near  me.  The  first 
chapter  I  opened  at  was  the  First  Epistle  general 
of  Peter,  chapter  first.  But  how  shall  I  describe 
my  feelings  the  moment  I  cast  my  eyes  upon  its 
pages  ?  My  heart  was  melted  into  deep  contrition. 
I  felt  the  love  of  God  shed  abroad  in  my  whole 
being.  I  was  convinced  that  I  had  the  Holy 
Spirit  at  work  within  me.  I  was  affected  to  tears 
at  his  goodness.  I  wept  like  a  ohild,  I  felt  that  I 
had  been  a  sinner.  My  ingratitude  came  like  a 
flood  upon  me.  I  was  overcome  with  gratitude  for 
his  mercy.  It  completely  possessed  my  whole 
being.  I  rejoiced  in  the  thought  that  though  I 
had  been  a  wanderer  from  him,  yet  he  was  a  good 
and  kind  Saviour,  and  was  ready  to  forgive  me  all 
the  injuries  I  had  done  him.  I  could  indeed  say, 
with  deep  conviction,  as  I  read  the  passage  which 
presented  itself  to  me :  '  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  CI  rist,  which,  accord- 


294  THOUGHTS  ON 

ing  to  his  abundant  mercy,  hath  begotten  us  again 
unto  a  lively  hope  by  the  resurrection  of  Jesus 
Christ  from  the  dead.'  Indeed,  this  whole  chapter 
seemed  to  be  perfectly  adapted  to  my  state.  I  re- 
collect, in  particular,  the  eighth  verse  was  singu- 
larly pleasing  to  me  :  '  Whom  having  not  seen  ye 
love ;  in  whom,  though  now  ye  see  him  not,  yet 
believing,  ye  rejoice  with  joy  unspeakable  and  full 
of  glory." 

"  Another  remarkable  circumstance  connected 
with  this  display  of  divine  goodness  was  the  won- 
derful acuteness  of  intellect  I  felt  myself  to  have 
in  reading  the  word  of  God.  And  not  only  could 
I  perceive  things  in  the  gospel  that  I  never  saw 
before,  but  I  felt  my  whole  character  changed.  I 
felt  not  only  a  strong  love  to  God,  but  to  every- 
body around  me.  I  could  have  wept  upon  the 
bosom  of  my  bitterest  enemy.  Oh  the  joys  of 
that  moment !  But,  alas  !  how  vain  and  impotent 
are  the  attempts  of  man  unless  the  Holy  Spirit  of 
God  remains  with  him  !  I  recollect  very  well  that 
I  thought  I  would  go  and  see  the  minister  and  tell 
him  what  had  passed.  But  not  acting  up  to  the 
suggestion  immediately,  I  neglected  it,  and  soon 
again,  sad  to  say,  I  had  relapsed  into  my  former 
forgetful ness  of  the  Lord.    T\ie  fear  of  the  ridicule 


RELIGIOUS  EXPERIENCE.  295 

oi  the  world  had  been  too  strong  for  my  faith,  and 
1  felt  too  that  I  could  not  yet  give  up  the  world 
aud  declare  myself  on  the  Lord's  side.  But  still 
he  would  not  let  me  go.  He  would  not  give  me 
up. 

^'  I  was  removed  shortly  afterward  to  another  sta- 
tion, and  here  I  can  see  the  all-gracious  design  of 
Providence  in  this  change.  I  was  by  this  means 
thrown  into  the  society  of  several  pious  officers.  One 
in  particular,  whom  I  valued  very  highly,  and  who 
the  very  evening  he  conversed  with  me  upon  the 
goodness  of  God  in  twice  leading  him  back  from 
signal  relapses  into  sin,  was  seized  with  the  fever 
that  in  five  days  carried  him  to  his  grave,  was  of 
great  service  to  me,  under  the  divine  blessing,  in 
confirming  me  in  my  resolves  to  renounce  the 
world  and  cleave  unto  the  Lord ;  and  so  indeed 
were  all  the  others.  Suffice  it  to  say,  that  not 
many  months  after  I  came  among  them  I  openly 
proclaimed  myself  on  the  Lord's  side,  and  sealed 
the  covenant  by  partaking  of  the  emblems  of  his 
body  and  blood.  And  it  is  an  additional  source 
of  happiness  for  me  to  state  that  it  was  not  long 
after  that  the  partner  of  my  bosom  also  renounced 
the  world  and  joined  me  in  the  race  set  before  us 
in  the  gospel. 


296 


ON  RELIGIOUS  EXPERIENCE. 


"  The  foregoing  narrative  I  have  thought  would 
be  of  some  interest  to  you.  But  if  it  serve  no 
other  purpose  than  to  show  how  good  the  Lord  has 
been  to  me,  it  will  answer  its  end." 


CHAPTER  XII. 

The  spiritual   conflict— Satan's  temptations— Evil    thoughts— 
A  case  in  illustration, 

WE  have  spoken  of  the  Christian's  enemies  in 
the  general :  it  is  now  intended  to  enter  into 
a  more  particular  view  of  the  conflict  which  is  ex- 
perienced by  the  pilgrim  to  Zion.  Swarms  of  vain 
thoughts  may  be  reckoned  among  the  first  and 
most  constant  enemies  of  the  servant  of  God.  The 
mind  of  man  is  like  a  fountain  which  is  contin- 
ually sending  forth  streams.  There  is  not  a  mo- 
ment of  our  waking  time  when  the  rational  soul 
is  entirely  quiescent.  How  it  may  be  in  our  sleep- 
ing hours  this  is  not  the  place  to  inquire,  as  we 
are  not  in  that  state  engaged  in  this  warfare.  Per- 
haps this  is  saying  too  much.  I  believe  that  sin 
may  be  committed  in  sleep,  for  there  is  often  a 
deliberate  choice  of  evil  after  a  struggle  between 
a  sense  of  duty  and  an  inclination  to  sin.  And 
often  the  same  vain  and  impure  thoughts  which 

were  too  much  indulged  in  waking  hours  infest  us 

297 


298  THOUGHTS  ON 

when  asleep,  and  may  find  much  readier  entertain- 
ment than  when  we  have  all  our  senses  about  us. 
It  is  difficult,  indeed,  to  say  when  moral  agency  is 
suspended,  so  as  to  render  the  person  inculpable 
for  his  volitions  ;  and  many  know  that  they  con- 
sent to  temptations  in  sleep  when  they  abhor  the 
evil  as  soon  as  they  are  awake.  And  in  other 
cases  inclination  is  indulged  where  there  is  not  the 
least  sense  of  the  moral  turpitude  of  the  act.  But 
in  other  cases  persons  in  sleep  consent  to  sin  with 
a  clear  apprehension  of  the  evil  of  the  thing  to 
which  they  consent.  Here  there  must  be  some 
guilt,  for  if  there  was  not  an  evil  nature  prone  to 
iniquity  such  volitions  would  not  take  place.  Two 
things  are  in  our  power,  and  these  we  should  do : 
first,  to  avoid  evil  thoughts  and  such  pampering 
of  the  body  as  has  a  tendency  to  pollute  our 
dreams ;  and  secondly,  to  pray  to  God  to  preserve 
us  from  evil  thoughts,  even  in  sleep.  Particularly, 
we  should  pray  to  be  delivered  from  the  influence 
of  Satan  during  our  sleeping  hours. 

Mr.  Andrew  Baxter,  in  his  work  on  the  Soul, 
is  of  opinion  that  dreams  can  in  no  way  be  ac- 
counted for  but  by  the  agency  of  other  spirits 
acting  on  ours.  While  I  do  not  adopt  this  theory 
of  dreaming,  I  am  inclined  to  believe  that  some- 


RELIGIOUS  EXPERIENCE.  299 

how  or  other  both  good  and  evil  spirits  have  access 
to  our  minds  in  sleep.  They  actually  seem  to  hold 
conversation  with  us,  and  suggest  things  of  which 
we  had  never  thought  before. 

To  return  from  this  digression.  It  may  be  safely 
asserted  that  no  human  mind  in  this  world  is  free 
from  the  incursion  of  vain  thoughts.  The  pro- 
portion of  such  thoughts  depends  on  the  circum- 
stances of  the  individual  and  the  degree  of  spirit- 
uality and  self-government  to  which  he  has  at- 
tained. The  question  very  naturally  arises  here, 
Is  the  mere  occurrence  of  vain  or  wicked  thoughts 
sinful  ?  This  is  a  nice  question  in  casuistry,  and 
should  not  be  answered  inconsiderately.  It  is  said 
in  Scripture,  "  The  thought  of  foolishness  is  sin ;" 
but  by  thought  in  this  place  we  should  probably 
understand  "  intention."  The  wise  man  would 
teach  that  sin  may  be  committed  in  the  mind  with- 
out any  external  act — a  doctrine  abundantly  taught 
in  other  parts  of  Holy  Writ.  Or  we  may  under- 
stand it  to  mean  that  when  thoughts  of  evil  are 
entertained  and  cherished  in  the  mind,  there  is  sin. 
But  as  our  thoughts  are  often  entirely  involuntary, 
arising  from  we  know  not  what  causes,  it  cannot 
be  that  every  conception  of  a  thing  wrong  is  itself 
sinful.     If  I  conceive  of  another  person  stealing 


300  THOUGHTS  ON 

or  murdering  or  committing  adultery,  if  my  mind 
abhors  the  deed  the  mind  is  not  thereby  polluted. 
Thoughts  may  not  in  themselves  be  sinful,  and  yet 
they  may  become  so  if  they  fill  and  occupy  the 
mind  to  the  exclusion  of  better  thoughts.  Ideas 
of  present  scenes  and  passing  transactions  are  not 
in  themselves  sinful,  because  necessary  and  often 
required  by  the  duties  which  we  have  to  perform ; 
but  if  the  current  of  these  thoughts  is  so  contin- 
uous that  they  leave  no  room  for  spiritual  medita- 
tions, they  become  sinful  by  their  excess. 

Again,  as  every  Christian  has  set  times  for 
prayer  and  other  devotional  exercises,  if  the  mind 
on  such  occasions  wanders  oflP  from  the  contempla- 
tion of  those  objects  which  should  occupy  it,  such 
forgetfulness  of  God's  presence  and  vain  wandering 
of  the  thoughts  are  evidently  sinful.  And  here  is 
an  arena  on  which  many  a  severe  conflict  has  been 
undergone,  and  where,  alas !  many  overthrows 
have  been  experienced  by  the  sincere  worshipper 
of  God.  How  our  perfectionists  dispose  of  this 
matter,  and  what  their  professed  experience  is,  I 
know  not.  I  suppose,  however,  that  they  are,  at 
best,  no  more  exempt  from  wandering  thoughts 
than  other  Christians ;  and  if  so,  they  must  prac- 
tice a  double  hypocrisy — first,  in  peisuading  them- 


RELIGIOUS  EXPERIENCE.  301 

selves  that  there  is  no  sin  in  all  this ;  and  secondly, 
in  denying  or  concealing  from  others  their  real  ex- 
perience on  this  subject.  But  is  it  not  true  that 
from  the  very  laws  of  association  of  ideas  there 
will  often  be  an  involuntary  wandering  of  the 
thoughts?  This  is  admitted;  and  it  is  conceded 
also  that  it  may  be  impossible  in  all  cases  to  de- 
termine with  precision  which  of  our  straying 
thoughts  contracts  guilt,  and  how  much  blame 
attaches  to  us  when  our  thoughts  suddenly  start 
aside  from  the  mark  like  a  deceitful  bow.  There 
are,  however,  some  plain  principles  which  sound 
casuistry  can  establish.  If  when  the  thoughts 
thus  start  aside  they  are  not  immediately  recalled, 
then  there  is  sin,  for  the  mind  has  this  power  over 
its  thoughts,  and  when  it  is  not  exercised  it  argues 
negligence  or  something  worse.  Again,  if  this 
deviation  of  our  thoughts  would  have  been  pre- 
vented by  a  solemn  sense  of  the  divine  presence 
and  omniscience,  then  it  is  sinful,  for  such  impres- 
sions should  accompany  us  to  the  throne  of  grace. 
And  finally,  if  the  true  reason  of  these  erratic 
trains  of  thought  at  such  seasons  is  owing  to  a 
secret  aversion  to  spiritual  things  and  a  preference 
at  the  moment  to  some  carnal  or  selfish  indulgence, 
then,  indeed,  there  is  not  only  sin,  but  sin  of  enor- 


302  THOUGHTS  ON 

mous   guilt.     It   is   the    direct  acting   of  enmity 
against  God.     There  are  many,  it  is  to  be  feared, 
who  take  little  or  no  account  of  their   thoughts, 
and  who,  if  they  run  through  the  external  round 
of  duties,  feel  satisfied.     Multitudes  are  willing  to 
be  religious  and  even  punctilious  in  duty,  if  no 
demand  is  made  upon  them  for  fixedness  of  atten- 
tion and  fervency  and  elevation  of  affection.     The 
carnal  mind  hates  nothing  so   much  as  a  spiritual 
approach  to  God,  and  the  remainders  of  this  en- 
mity in  the  pious  are  the  very  "law  in  their  mem- 
bers  which  wars  against  the  law  of  the  mind." 
This   is   the  very  core   of  their   inbred   sin,  from 
which    all   evil    thoughts   proceed,   on  account  of 
which  they  need  to  be  humbled  in  the  dust  every 
day  that  they  live.     There  is  much  reason  to  fear, 
however,  that    many   who   appear   to    be   serious 
Christians  are  not  at  all  in  the  habit  of  watching 
their  thoughts  and  ascertaining  the  evil  that  is  in 
them.     I  knew  a  person  nearly  half  a  century  ago 
who,     being     greatly     troubled    with    wandering 
thoughts  in  times  of  devotion,  was  solicitous  to 
know  whether  any  other  person  was  troubled  in 
the  same  way  and  to  the  same  degree  with  such 
swarms   of  vain    thoughts.      He   carefully   wrote 
down  what  he  experienced  in  this  way,  and  then 


RELTGIOUS  EXPERIENCE.  303 

took  it  to  two  serious  professors  of  whose  piety  he 
had  a  good  opinion,  and  without  intimating  that  it 
was  his  own  experience,  inquired  whether  they  were 
acquainted  with  anything  like  this.  They  both 
acknowledged  that  they  were  often  interrupted  with 
wandering  thouglits  in  prayer,  but  in  the  degree 
described  in  the  paper  they  were  not,  and  could 
not  believe  that  any  real  Christian  was.  There 
may  be,  and  no  doubt  is,  a  constitutional  difference 
among  men  in  regard  to  this  matter.  In  some 
minds  the  links  of  association  are  so  strong  that 
when  a  particular  idea  is  suggested  the  whole  train 
must  come  along,  and  thus  the  object  previously 
before  the  mind  is  lost  sight  of,  and  will  not  be 
recovered  without  a  resolute  effort. 

An  old  writer  says,  '''  What  busy  flies  were  to 
the  sacrifices  on  the  altar,  such  are  vain  thoughts 
to  our  holy  services ;  their  continued  buzzing  dis- 
turbs the  mind  and  distracts  its  devotion."  St. 
Bernard  complained  much  of  these  crowds  of  vain 
thoughts.  He  said,  "  Introeunt  et  exeunt" — they 
pass  and  repass,  come  in  and  go  out,  and  will  not 
be  controlled.  "  Amovere  volo,  nee  valeo" — I 
would  fain  remove  them,  but  cannot.  This  is  in 
perfect  accordance  with  Paul's  experience :  "  When 
I  would  do  good,  evil  is  present  with  me."     And 


304  THOUGHTS  ON 

Chrysostom  says  that  "  nothing  is  more  dreadful  to 
the  godly  than  sin.     This  is  death — this  is  heU" 

Therefore,  though  nothing  amiss  be  discerned 
by  man,  yet  is  he  afflicted,  dee})ly  afflicted,  on  ac- 
count of  his  rebellious  thoughts,  which,  being  in 
the  secret  closet  of  the  heart,  can  only  appear  unto 
God. 

The  old  writer  before  mentioned  introduces  a 
struggling  soul  mourning  on  this  account :  "  Oh 
the  perplexing  trouble  of  my  distracting  thoughts! 
How  do  they  continually  disturb  the  quiet  of  my 
mind  and  make  my  holy  duties  become  a  weariness 
of  my  soul !  They  cool  the  heart,  they  damp  the 
vigour,  they  deaden  the  comfort  of  my  devotions. 
Even  when  I  pray  God  to  forgive  my  sins,  I  then 
sin  whilst  I  am  praying  for  forgiveness ;  yea, 
whether  it  be  in  the  church  or  in  the  closet,  so 
frequently  and  so  violently  do  these  thoughts  with- 
draw my  heart  from  God's  service  that  I  cannot 
have  confidence  he  hears  my  suit,  because  I  know 
by  experience  I  do  not  hear  myself;  surely  there- 
fore God  must  needs  be  far  oif  from  my  prayer 
whilst  my  heart  is  so  far  out  of  his  presence,  hur- 
ried away  with  a  crowd  of  vain  imaginations."  To 
which  he  applies  the  following  consolations : 

"  1.  These    vain    thoughts,    being    thy  burden, 


RELIGIOUS  EXPERIENCE.  305 

shall  not  be  thy  ruin ;  and  though  they  do  take 
from  the  sweetness,  they  shall  not  take  from  the 
sincerity  of  thy  devotions. 

"  2.  It  is  no  little  glory  which  we  give  to  God 
in  the  acknowledgment  of  his  omnipresence  and 
omniscience  that  we  acknowledge  him  to  be  privy 
to  the  first  risings  of  our  most  inward  thous-hts. 

"3.  It  is  much  the  experience  of  God's  chil- 
dren, even  the  devoutest  saints,  that  their  thoughts 
of  God  and  of  Christ,  of  heaven  and  holiness,  are 
very  unsteady  and  fleeting.  Like  the  sight  of  a 
star  through  an  optic  glass  held  by  a  palsied  hand, 
such  is  our  view  of  divine  objects. 

"4.  Know  thou  hast  the  gracious  mediation  of 
an  all-sufficient  Saviour  to  supply  thy  defects  and 
procure  an  acceptance  of  thy  sincere  though  im- 
perfect devotions. 

"  5.  As  thou  hast  the  gracious  mediation  of  an 
all-sufficient  Saviour  to  supply  thy  defects,  so  hast 
thou  the  strengthening  power  of  his  Holy  Spirit 
to  help  thy  infirmities;  which  strength  is  made 
perfect  in  weakness.  When  thou  art  emptied  it 
shall  fill  thee;  when  thou  art  stumbled,  it  shall 
raise  thee.  The  experience  of  God's  saints  will 
tell  thee  that  they  have  long  languished  under  this 
cross  of  vain  thoughts,  yet  after  long  conflict  have 


306  THOUGHTS  ON 

obtained   a  joyful   conquest,  and   from    mourning 
doves  have  become  mounting  eagles." 

The  conflict  with  vain  and  wandering  thoughts 
is  common  to  all  Christians,  and  is  the  subject  of 
their  frequent  and  deep  lamentations ;  but  there 
are  other  conflicts  which  seem  to  be  peculiar  to 
some  of  God's  children,  or  are  experienced  in  a 
much  greater  degree  by  some  than  otiiers.  These 
arise  from  horribly  wicked  thoughts,  blasphemous, 
atheistical  or  abominably  impure,  which  are  in- 
jected with  a  power  which  the  soul  cannot  resist, 
and  sometimes  continue  to  rise  in  such  thick  suc- 
cession that  the  mind  can  scarcely  be  said  to  be 
ever  entirely  free  from  them.  I  have  known  per- 
sons of  consistent  piety  and  sound  intellect  who 
have  been  infested  with  the  continual  incursion  of 
such  thoughts  for  weeks  and  months  together,  so 
that  they  had  no  rest  during  their  waking  hours, 
and  even  their  sleep  was  disturbed  with  frightful 
dreams ;  and  whilst  thus  harassed  they  had  no 
composure  to  attend  on  religious  duties,  but  when 
they  attempted  to  pray,  Satan  was  present  with  his 
terrific  suggestions,  and  when  they  presented  them- 
selves with  God's  people  in  his  house  they  found 
no  comfort  there,  for  the  thought  was  continually 
introduced  into  their  minds  that  there  was  no  truth 


RELIGIOUS  EXPERIENCE.  307 

in  the  Bible  or  any  of  its  doctrines.  And  it  is 
wonderful  what  new  and  unthought-of  forms  of 
blasphemy  and  infidelity  do  in  such  cases  arise,  so 
that  the  ideas  which  occupy  their  minds  are  often 
inexpressible,  and  indeed  not  fit  to  be  expressed  in 
words.  These  may  emphatically  be  called  "  the 
fiery  darts  of  the  wicked  one."  They  may  be  com- 
pared to  balls  or  brands  of  fire  cast  into  a  house 
full  of  combustibles.  The  object  of  the  enemy  by 
such  assaults  is  to  perplex  and  harass  the  child  of 
God  and  to  drive  him  to  despair;  and  as  many 
who  are  thus  tempted  are  ignorant  of  Satan's  de- 
vices and  of  the  "depths"  of  his  subtlety,  and 
charge  upon  themselves  the  fault  of  all  these 
wicked  thoughts,  the  effect  aimed  at  does  actually 
take  place.  The  tempted,  harassed  soul  is  not  only 
distressed  above  measure,  but  for  a  season  is  act- 
ually cast  down  to  the  borders  of  despair.  We 
know  of  no  affliction  in  this  life  which  is  more  in- 
tolerable than  such  a  state  of  temptation  when 
continued  long.  It  no  doubt  is  true  that  there  are 
certain  states  of  the  physical  system  which  favour 
the  effect  of  these  temptations,  but  this  does  not 
prove  that  these  thoughts  do  not  proceed  from 
Satan.'  This  arch-fiend  is  deeply  versed  in  the 
physiology    of  human    nature,    and    wherever   he 


308  THOUGHTS  ON 

discovers   a   weak   point  there  he  makes  his   as- 
sault. 

The  melancholic,  and  persons  wasted  and  weak- 
ened with  excessive  grief,  are  peculiarly  susceptible 
of  injury  from  such  temptations,  as  is  that  class  of 
doubting,  mourning  Christians  who  are  for  ever 
disposed  to  look  on  the  dark  side  of  the  picture, 
and  who  are  wont  "  to  write  bitter  things  against 
themselves."  On  uninstructed  minds  the  effect 
often  is  to  induce  the  belief  that  they  have  sinned 
the  sin  unto  death  by  blaspheming  the  Holy  Ghost, 
or  that  they  have  sinned  beyond  the  reach  of 
mercy,  and  that  God  has  abandoned  them  to  be  a 
prey  to  sin  and  Satan.  But  it  is  not  upon  ignor- 
ant, weak  and  diseased  persons  only  that  these 
furious  assaults  are  made ;  such  a  m-an  as  Luther 
was  in  frequent  conflicts  of  this  kind,  and  he  was 
so  persuaded  that  these  were  the  temptations  of 
the  devil  that  he  speaks  of  his  presence  with  as 
much  confidence  as  if  he  had  seen  him  by  his  side. 

A  friend  of  the  writer  who  is  yet  alive  was  for 
months  so  harassed  by  these  fiery  darts  of  the 
wicked  one  that  I  never  saw  any  human  being  in 
a  more  pitiable  condition  of  extreme  suffering ;  and 
although  there  was  no  intermission  during  his  wak- 
ing hours,  there  were  seasons  when  these  blasphe- 


RELIGIOUS  EXPERIENCE.  309 

incuis  suggestions  were  injected  with  peculiar  and 
terrifying  violence  Knowing  this  person  to  be 
discreet  as  well  as  pious,  I  requested  by  letter  some 
account  of  this  dreadful  state  of  mind,  if  there  was 
a  freedom  to  make  the  communication.  In  answer 
I  received  recently  a  letter,  from  which  the  follow- 
ing is  an  extract  : 

"I  feel  a  singular  reluctance  to  speak  of  my 
religious  experience.  I  have  felt  that  my  case 
was  a  very  remarkable  one.  I  have  thought,  at 
times,  that  no  one  could  recount  a  similar  expe- 
rience. It  has  appeared  to  me  so  uncommon  that 
I  have  refrained  from  disclosing  the  peculiar  ex- 
ercises of  my  mind  to  the  most  intimate  friend. 
I  know  not  that  I  ever  opened  to  you  my  case, 
with  the  exception  of  that  distressing  point  to 
which  you  refer,  and  even  then  I  think  I  was  not 
very  particular.  That  was  a  season  far  more  dis- 
tressing than  any  I  ever  experienced :  '  I  well 
remember  mine  afflictions  and  my  misery,  the 
wormwood  and  the  gall.'  My  deliverance  from 
it  was  an  unspeakable  mercy.  I  have  no  doubt 
that  the  state  of  my  health  had  some  connection 
with  the  mental  sufferings  I  then  endured.  My 
constitution,  which  had  always  been  feeble,  had 
given  to  my  disposition  a  proneness  to  melancholy, 


310  THOUGHTS  ON 

and  in  my  bereaved  and  desolate  state  I  was 
peculiarly  susceptible  of  gloomy  impressions.  My 
nervous  system  was  deepl}  affected.  Sleep  at  one 
time  forsook  my  pillow  for  successive  nights.  It 
was  under  these  circumstances  that  I  sank  into 
the  darkness  and  distress  which  you  witnessed. 
In  all  this  there  was  nothing  very  remarkable. 
I  think  very  many  can  record  a  similar  expe- 
rience. It  was  not  the  fact  that  in  a  feeble  state 
of  health  I  was  dark  and  comfortless  in  spirit 
that  has  so  much  tried  me,  but  the  peculiarity  of 
my  case  seemed  to  consist  in  the  nature  of  my 
spiritual  conflicts. 

"  You  may,  perhaps,  recollect  that  I  stated  to 
you  that  my  chief  distress  arose  from  blasphemous 
suggestions — unnatural,  monstrous  and  horrid — 
whic;h  seemed  to  fill  my  mind  and  hurry  away 
my  thoughts  with  a  force  as  irresistible  as  a  whirl- 
wind. I  strove  against  them,  I  prayed  against 
them,  but  it  was  all  in  vain.  The  more  I  strove 
the  mor€  they  prevailed.  The  very  effort  to  ban- 
ish them  appeared  to  detain  them.  My  soul  all 
this  while  was  wrapped  in  midnight  darkness  and 
tossed  like  the  ocean  in  a  storm.  It  seemed  to 
me  as  if  I  was  delivered  over  to  the  powers  of 
darkness,  and  that  tc   aggravate  my  wretchedness 


RELIGIOUS  EXPERIENCE.  311 

some  strange  and  awfully  impious  association 
would  be  suggested  by  almost  every  object  that 
met  my  eye.  You  ask  me  to  describe  my  deliv- 
erance. It  was  gradual.  A  return  of  domestic 
comforts,  a  restoration  of  health  and  an  occupa- 
tion OF  THE  MIND  WITH  DUTY  were  the  means 
which  God  was  pleased  to  bless  to  the  removal 
of  this  distressing  experience. 

"  For  twelve  or  thirteen  years  I  have  had  no 
return  of  this  state  of  mind,  except  to  a  partial 
extent,  yet  I  have  at  times  been  greatly  harassed 
with  these  fiery  darts  of  the  wicked  one,  which  I 
can  truly  say  are  my  sorest  affliction.  I  have 
always  remarked  that  these  painful  exercises  of 
mind  have  attended  seasons  of  special  examina- 
tion and  prayer.  When  I  have  thought  most  of 
my  obligation  to  God,  and  endeavoured  to  medi- 
tate most  on  divine  things,  then  it  has  been  that 
my  mind  has  suffered  most  from  the  intrusion  of 
thoughts  at  which  my  soul  is  filled  with  anguish, 
and  from  which  I  desire  deliverance  more  than 
from  death.  This  fact  is  mysterious  to  me.  I 
cannot  but  think  I  love  God.  I  am  sure  I  do 
desire  an  entire  consecration  to  Christ.  It  is  my 
daily  prayer  to  attain  holiness.  I  esteem  the  way 
of  salvation  glorious,  and  justification  through  the 


312  THOUGHTS  ON 

alone  righteousness  of  Christ  is  a  precious  doc- 
trine. But  did  ever  any  Christian  experience 
such  trials?  is  a  question  which  I  am  ready  often 
to  ask.  I  know  of  no  uninspired  writer  that  has 
come  nearer  a  description  of  what  I  have  expe- 
rienced than  John  Bunyan  and  John  Newton. 
The  hymn  of  the  latter,  commencing  with  'I  asked 
the  Lord  that  I  might  grow/  etc.,  contains  many 
thoughts  remarkably  accordant  with  my  experience. 

"  You  see  I  have  nothing  to  relate  that  is  in- 
structive or  cheering,  and  yet  I  sometimes  feel 
thankful  for  the  terrible  conflicts  which  I  endure, 
for  there  is  nothing  which  so  constantly  drives  me 
to  a  throne  of  grace — nothing  that  strips  me  so 
entirely  of  self-dependence  and  creates  within  me 
such  longing  after  holiness.  I  am  much  inclined 
to  think  that  Satan  i-s  far  less  dangerous  when  he 
comes  as  *  a  roaring  lion'  and  frightens  the  soul 
with  his  horrid  blasphemies  than  when  '  he  trans- 
forms himself  into  an  angel  of  light,'  and  seduces 
our  affections  gradually  and  secretly  away  from 
God  and  attaches  them  sinfully  to  the  world. 

"  P.  S.  The  most  discouraging  fact  in  all  my 
experience  has  been  what  I  have  already  alluded 
to — the  rushing  in  of  a  tide  of  unutterably  im- 
pious thoughts  or  imaginations  at  a  time  when   T 


RELIGIOUS  EXPEBIENCE.  313 

have  sought  the  most  elevated  and  glorious  views 
of  God,  breaking  up  my  peace  and  comfort  when 
I  have  tried  to  fix  my  mind  most  intently  on 
spiritual  objects.  Is  the  onset  of  the  enemy  to- 
drive  one  from  a  close  communion  with  God  ?  or 
is  it  to  be  traced  to  a  law  of  association  recalling 
past  experiences  ? 

"  If  I  had  more  confidence  in  my  religious  ex- 
perience, 1  think  I  could  suggest  many  thoughts 
that  might  be  useful  to  Christians  under  tempta- 
tion, and  especially  when  suffering  under  certain 
physical  disorders.  One  thing  I  am  free  to  say — 
USEFUL  OCCUPATION  is  essential  to  the  restora- 
tion and  peace  of  some  minds." 

Many  other  eminent  servants  of  God  have  ex- 
perienced in  various  forms  the  same  conflicts  with 
the  great  adversary ;  and  when  we  describe  these 
temptations  as  not  unfrequent  in  the  experience 
of  the  children  of  God,  we  do  not  speak  without 
authority.  Paul  says  :  "  For  we  wrestle  not  against 
flesh  and  blood,  but  against  principalities,  against 
powers,  against  the  rulers  of  the  darkness  of  the 
world,  against  spiritual  wickedness  in  high  places." 
From  this  passage  it  is  evident  that  our  spiritual 
foes  are  numerous  and  powerful,  and  that  the  be- 
liever's conflict  with  them  is  vio]<^iit :  it  is  a  "  wrest- 


314  THOUGHTS  ON 

ling"  or  a  contention  which  requires  them  to  put 
forth  all  their  strength  and  to  exercise  all  their 
skill.  Therefore  it  was  that  the  apostle,  who  was 
himself  engaged  in  this  conflict,  urges  it  upon 
Christians  to  put  on  the  panoply  of  God.  Against 
such  enemies  armour,  offensive  and  defensive,  is 
requisite.  And  blessed  be  God  there  is  a  maga- 
zine from  which  such  armour  may  be  drawn. 
Hear  Paul's  enumeration  of  the  several  parts  of 
this  panoply :  "  The  girdle  of  truth,  the  breast- 
plate of  righteousness,  sandals  of  gospel  peace,  the 
shield  of  faith"  (this  he  places  highest,  as  being  an 
indispensable  defence  against  "  the  fiery  darts  of 
the  wicked"),  "  the  helmet  of  salvation,"  "  the 
sword  of  the  Spirit,  which  is  the  word  of  God." 
To  all  which  must  be  added  prayer  and  watchful- 
ness. As  one  of  God's  methods  of  comforting  and 
strengthening  his  mourning  children  is  by  good 
books,  I  will  embrace  this  opportunity  of  recom- 
mending to  those  engaged  in  the  spiritual  warfare 
Gurnall's  "  Christian  Armour."  In  such  cases 
there  is  almost  a  necessity  of  referring  to  old 
authors,  for,  somehow  or  other,  our  modern  ser- 
mons and  tracts  touch  but  seldom  on  these  things 
which  filled  so  many  of  the  pages  of  our  fathers. 
The  sf'ul  struggling  with  the  intrusion  of  wicked 


RELIGIOUS  EXPERIENCE.  315 

thoughts  may  be  supposed  to  express  its  feelings  in 
language  like  the  following :  "  O  my  wretchedly 
wicked  heart,  which  is  the  fountain  from  which 
proceed  such  streams  of  abominable  thoughts ! 
Sure  if  I  had  ever  been  washed  in  the  fountain 
of  Christ's  blood,  or  at  all  purified  by  his  Spirit, 
so  foul  a  corruption  could  never  cleave  unto  my 
soul.  Woe  is  me !  for  so  far  am  I  from  being  a 
holy  temple  of  the  Lord,  my  heart  rather  seems 
to  be  the  cage  of  every  unclean  bird,  and  even  a 
den  of  devils.  The  flames  of  hell  seem  to  flash  in 
my  face,  and  the  amazing  terrors  of  cursed  blas- 
phemies torture  ray  soul  and  wound  my  conscience 
even  unto  death.  I  would  rather  choose  to  die  ten 
thousand  deaths  than  undergo  the  fears  and  frights 
and  bitter  pangs  of  my  amazing  thoughts  and 
dreadful  imaginations.  In  every  place,  in  every 
action,  in  the  church  and  in  the  closet,  in  my 
meditations  and  in  my  prayers,  these  abominable 
and  tormenting  thoughts  follow  and  harass  me, 
so  that  I  loathe  myself  and  am  a  burden  to  my- 
self. '  Oh  wretched  man  that  I  am  !  who  shall 
deliver  me  from  the  body  of  this  death?'  Alas, 
I  perish  !  Whilst  ashamed  to  speak  what  I  abhor 
to  think,  I  must  needs  despair  of  a  cure,  not  know- 
ing how  to  lay  open  my  sore." 


316  THOUGHTS  ON 

To  a  complaint  of  this  kind  the  pious  Robert 
Mossom  addresses  the  following  grounds  of  con- 
solation : 

"1.  The  1  orrid  blasphemies  which  affright  thy 
soul,  though  they  are  thy  thoughts,  yet  are  they 
Satan's  suggestions ;  and  not  having  the  consent 
of  thy  will,  they  bring  no  guilt  upon  thy  con- 
science. It  is  agreeable  to  the  truth  of  God's 
word  and  the  judgment  of  all  divines,  ancient  and 
modern,  that  where  the  will  yields  no  consent  there 
the  soul  may  suffer  temptation,  but  act  no  sin. 
Again,  'The  importunity  and  frequency  of  these 
suggestions  which  weary  the  soul,  resisting,  shall 
bring  a  greater  crown  of  glory  in  its  overcoming.' 
True  it  is  that  '  he  that  is  born  of  God  keepeth 
himself,  and  that  wicked  one  toucheth  him  not.' 
But  how  toucheth  him  not?  Is  it  meant  of  wicked 
temptations  ?  No,  sure,  but  of  wilful  transgressions. 
He  toucheth  him  not  so  as  to  leave  the  impress  of 
sin  and  guilt  upon  the  soul.  It  is  no  sin  to  be 
tempted,  for  Christ  our  Lord  and  Saviour,  was 
tempted,  'but  without  sin.'  To  admit  the  temp- 
tation with  allowance  or  delight,  that  is  sin. 

"  2.  That  these  foul  and  frightful  suggestions 
have  not  the  consent  of  thy  will  appears  by  this, 
that  thou  hast  a  loathing  and  abhorring  of  them  ; 


RELIGIOUS   EXPERIENCE.  317 

which  speak  the  greatest  aversion,  and  so  is  far 
from  a  consenting  of  the  will.  What  is  forcibly 
cast  into  the  mind  cannot  be  said  to  be  received 
with  our  consent.  It  is  out  of  our  power  to  pre- 
vent Satan  from  suggesting  evil  thoughts.  These 
arise  not  from  thy  own  corrupt  nature :  they  are 
bleats  laid  at  thy  door,  not  thine  own  lawful  chil- 
dren. These  are  the  buffetings  of  Satan.  Paul 
had  'a  messenger  of  Satan  to  buffet  him,'  which 
was  as  a  '  thorn  in  his  flesh,'  constantly  pricking 
and  keeping  him  uneasy,  and  tempting  him  to  im- 
patience ;  and  he  prayed  earnestly  arid  repeatedly 
to  be  delivered  from  this  cross,  but  his  request  was 
not  granted ;  yet  he  received  an  answer  more 
gracious  and  beneficial  than  the  removal  of  the 
thorn  would  have  been;  for  God  said  unto  him, 
'  My  grace  is  sufficient  for  thee.' " 

The  heart  assailed  by  Satan  is  like  a  city  be- 
sieged, within  which  there  lie  concealed  many 
traitors,  who,  as  far  as  they  dare,  will  give  encour- 
agement and  aid  to  the  enemy  without.  And  ihia 
creates  the  chief  difficulty  in  the  case  of  many 
temptations ;  for  although  there  is  not  a  full  con- 
sent or  a  prevailing  willingness,  yet  there  is  some- 
thing which  too  much  concurs  with  the  temptation, 
except  in  shocking  blasphemies  which  fill  the  soul 


318  THOUGHTS  ON 

with  terror.  The  soul  afflicted  with  these  temp- 
tations is  apt  to  think  its  case  singular.  It  is 
ready  to  exclaim,  "  Never  were  any  of  God's  chil- 
dren in  this  condition.  It  must  be  some  strange 
corruption  which  induces  the  enemy  thus  to  as- 
sault me,  and  some  awful  displeasure  of  God  to- 
ward me  which  makes  him  permit  such  a  temp- 
tation." To  which  it  may  be  replied,  "  Afflictions 
of  this  kind  are  no  new  thing,  and  that  with  the 
real  children  of  God.  Such  cases  are  not  uncom- 
mon in  every  age,  and  occur  in  the  pastoral  ex- 
perience of  eVery  faithful  minister.  Some  persons 
have  for  years  been  so  afflicted  with  these  tempta- 
tions that  they  have  pined  away  and  have  been 
brought  near  the  gates  of  death ;  and  these,  too, 
persons  of  no  ordinary  piety."  Take,  then,  the 
following  directions : 

1.  Learn  to  discriminate  between  the  temptations 
and  the  sin  of  temptation. 

2.  Examine  with  care  what  transgressions  may 
have  occasioned  this  sore  affliction. 

3.  Humble  yourself  before  God  with  fasting  and 
prayer,  and  supplicate  the  throne  of  grace  to  ob- 
tain the  mercy  of  God  through  the  merits  of  thy 
Saviour  for  the  full  and  free  pardon  of  whatever 
sin  has   occasioned    these   temptations,  beseeching 


RELIGIOUS  EXPICRIENCE.  319 

God  to  rebuke  Satan ;  and  then  make  an  unre- 
served resignation  of  thyself  into  the  hands  of 
Jesus,  the  Great  Shepherd  of  the  flock,  that 
he  may  keep  thee  as  a  tender  Iamb  from  the  paw 
and  teeth  of  the  roaring  lion. 

4.  If  still  these  thoughts  intrude,  turn  thy  mind 
quickly  away  from  them  ;  they  are  most  effectually 
subdued  by  neglect. 

5.  "  O  thou  afflicted,  tossed  with  tempests  and 
not  comforted,"  do  as  children  with  their  parents 
when  they  see  anything  frightful :  they  eling  closer 
and  hold  fastei\  So  do  thou  with  thy  God  and 
Saviour.  Satan's  aim  is  to  drive  thee  from  God 
into  some  desperate  conclusions  or  into  some  ruin- 
ous act;  but  thou  mayest  disappoint  this  subtle 
adversary  by  running  to  Christ  as  thy  refuge,  and 
cleaving  to  him  with  humble,  believing  confidence; 
and  when  Satan  sees  this  he  will  soon  (!ease  from 
the  violence  of  his  temptations.  And  when  the 
devil  hath  left  thee,  angels  will  come  and  minister 
unto  thee,  especially  the  angel  of  the  cove- 
nant, Christ  Jesus.  He  shall  rejoice  thy  soul 
with  the  quickening  graces  and  cheering  comforts 
of  his  Spirit. 


CHAPTER  XIII. 

Growth  in  grace — Signs  of  it — Practical  directions  how  to  grow 
in  grace — Hinderances. 

TT7HEN  there  is  no  growth  there  is  no  life.  We 
have  taken  it  for  granted  that  among  the 
regenerate  at  the  moment  of  their  conversion  there 
is  a  difference  in  the  vigour  of  the  principle  of 
spiritual  life,  analogous  to  what  we  observe  in  the 
natural  world ;  and  no  doubt  the  analogy  holds  as 
it  relates  to  growth.  As  some  children  who  were 
weak  and  sickly  in  the  first  days  of  their  existence 
become  healthy  and  strong,  and  greatly  outgrow 
others  who  commenced  life  with  far  greater  ad- 
vantages, so  it  is  with  the  "  new  man ;"  some  who 
enter  on  the  spiritual  life  with  a  weak  and  waver- 
ing faith  by  the  blessing  of  God  on  a  diligent  use 
of  means  far  outstrip  others  who  in  the  beginning 
were  greatly  before  them. 

It  is  often  observed  that  there  are  professors  who 
never  appear  to  grow,  but  rather  decline  perpetu- 
ally, until  they  become   in   spirit   and   conduct  en- 

:!20 


ON  RELIGIOUS  EXPERIENCE.  321 

tirely  conformed  to  the  world  from  whence  they 
professed  to  come  out.  The  result,  in  rcirard  to 
them,  is  one  of  two  things  :  they  either  retain  their 
standing  in  the  Church  and  become  dead  formal- 
ists, "  having  a  name  to  liye  while  they  are  dead," 
"a  form  of  godliness,  while  they  deny  the  power 
thereof,"  or  they  renounce  their  profession  and 
abandon  their  connection  with  the  Church,  and 
openly  take  their  stand  with  the  enemies  of  Christ, 
and  not  un frequently  go  beyond  them  all  in  daring 
impiety.  Of  all  such  we  may  confidently  say, 
"  They  were  not  of  us,  or  undoubtedly  they  would 
have  continued  with  us."  But  of  such  I  mean 
not  now  to  speak  further,  as  the  case  of  back- 
sliders will  be  considered  hereafter. 

That  growth  in  grace  is  gradual  and  progressive 
is  very  evident  from  Scripture,  as  in  all  those  pas- 
sages where  believers  are  exhorted  to  mortify  sin 
and  crucify  the  flesh,  and  to  increase  and  abound 
in  all  the  exercises  of  piety  and  good  works.  One 
text  on  this  subject  will  be  sufficient:  "Grow  in 
grace  and  in  the  knowledge  of  our  Lord  and  Sa- 
viour Jesus  Christ."  And  this  passage  furnishes 
ns  with  information  of  the  origin  and  nature  of 
this  growth.  It  is  hioioledge,  even  the  knowledge 
of  our  Ijord  and  Saviour  Jesus  Christ.     Just  so 


21 


322  THOUGHTS  ON 

far  as  any  soul  increases  in  spiritual  knowledge,  in 
the  same  degree  it  grows  in  grace.  Persons  may 
advance  rapidly  in  other  kinds  of  knowledge,  and 
yet  make  no  advances  in  piety,  but  the  contrary. 
They  may  even  have  their  minds  filled  with  cor- 
rect theoretical  knowledge  of  divine  truth,  and  yet 
its  effect  may  not  be  to  humble,  but  to  "  puff  up." 
Many  an  accurate  and  profound  theologian  has 
lived  and  died  without  a  ray  of  saving  light.  The 
natural  man,  however  gifted  with  talent  or  en- 
riched with  speculative  knowledge,  has  no  spiritual 
discernment.  After  all  his  acquisitions  he  is  des- 
titute of  the  knowledge  of  Jesus  Christ.  But  it 
should  not  be  forgotten  that  divine  illumination  is 
not  independent  of  the  Word,  but  accompanies  it. 
Those  Christians,  therefore,  who  are  most  diligent 
in  attending  upon  the  Word  in  public  and  private 
will  be  most  likely  to  make  progress  in  piety. 

Young  converts  are  prone  to  depend  too  much 
on  joyful  frames,  and  love  high  excitement  in  their 
devotional  exercises;  but  their  heavenly  Father 
cures  them  of  this  folly  by  leaving  them  for  a  sea- 
son to  walk  in  darkness  and  struggle  with  their 
own  corruptions.  When  most  sorely  pressed  and 
discouraged,  however,  he  strengthens  them  with 
might   in   the   inner   man.     He    enables    them    to 


RELIGIOUS  EXPERIENCE.  323 

stand  firmly  against  temptation,  or,  if  they  slide, 
he  quickly  restores  them,  and  by  such  exercises 
they  become  much  more  sensible  of  their  entire 
dependence  than  they  were  at  first.  They  learn  to 
be  in  the  fear  of  the  Lord  all  the  day  long,  to  dis- 
trust entirely  their  own  wisdom  and  strength,  and 
to  rely  for  all  needed  aid  on  the  grace  of  Christ 
Jesus.  Such  a  soul  will  not  readily  believe  that  it 
is  growing  in  grace;  but  to  be  emptied  of  self- 
dependence,  and  to  know  that  we  need  aid  for 
every  duty  and  even  for  every  good  thought,  is  an 
important  step  in  our  progress  in  piety.  The  flow- 
ers may  have  disappeared  from  the  plant  of  grace, 
and  even  the  leaves  may  have  fallen  off  and  wintry 
blasts  may  have  shaken  it,  but  it  now  is  striking 
its  roots  deeper,  and  becoming  every  day  stronger 
to  endure  the  rugged  storm. 

One  circumstance  attends  the  growth  of  a  real 
Christian  in  grace,  which  renders  it  exceedingly 
difficult  for  him  to  know  the  fact  upon  a  super- 
ficial view  of  his  case,  and  that  is  the  clearer  and 
deeper  insight  which  he  obtains  into  the  evils  of 
his  own  heart.  Now  this  is  one  of  the  best  evi- 
dences of  growth  ;  but  the  first  conclusion  is  apt 
to  be,  "  I  am  growing  worse  every  day " — "  I  see 
innumerable  evils  springing  up  within  me  which 


324  THO  JOHTS  ON 

I  never  saw  before."  This  person  may  be  com- 
pared to  one  shut  up  in  a  dark  room  where  he  is 
surrounded  by  many  loathsome  objects.  If  a  sin- 
gle ray  of  light  be  let  into  the  room,  he  sees  the 
more  prominent  objects,  but  if  the  light  gradually 
increase,  he  sees  more  and  more  of  the  filth  by 
which  he  has  been  surrounded.  It  was  there  be- 
fore, but  he  perceived  it  not.  His  increased  know- 
ledge of  the  fact  is  a  sure  evidence  of  increasing 
light.  Hypocrites  often  learn  to  talk  by  rote  of 
the  wickedness  of  their  hearts,  but  go  to  them  and 
seriously  accuse  them  of  indulging  secret  pride  or 
envy  or  covetousness,  or  any  other  heart  sins,  and 
they  will  be  offended.  Their  confessions  of  sin  are 
only  intended  to  raise  them  in  the  opinion  of 
others  as  truly  humble  persons,  and  not  that  any 
should  believe  that  corruption  abounds  within 
them.  Growth  in  grace  is  evinced  by  a  more  ha- 
bitual vigilance  against  besetting  sins  and  tempta- 
tions, and  by  greater  self-denial  in  regard  to  per- 
sonal indulgence. 

A  growing  conscientiousness  in  regard  to  what 
may  be  called  minor  duties  is  also  a  good  sign. 
The  counterfeit  of  this  is  a  scrupulous  conscience, 
which  sometimes  haggles  at  the  most  innocent 
gratifications,  and  has  led  some  to  hesitate  about 


RELIGIOUS  EXPERIENCE.  325 

taking  their  daily  food.    Increasing  spiritual-mind- 
edness  is  a  sure  evidence  of  progress  in  piety,  and 
this  will  always  be  accompanied  by  deadness  to  the 
world.    Continued  aspirations  to  God,  in  the  house 
and  by  the  way,  in  lying  down  and  rising  up,  in 
company  and  in  solitude,  indicate  the  indwelling 
of  the  Holy  Spirit,  by  whose  agency  all  progress 
in  sanctification  is  made.     A  victory  over  besetting 
sms  by  which  the  person  was  frequently  led  away 
shows  an  increased  vigour  in  the  renewed  principle. 
Increasing  solicitude  for  the  salvation  of  men,  and 
sorrow  on  account  of  their  sinful  and  miserable 
condition,  and  a  disposition  tenderly  to  warn  sin- 
ners of  their   danger,  evince  a  growing   state  of 
piety.     It  is  also  a  strong  evidence  of  growth  in 
grace  when  you  can  bear  injuries  and  provocations 
with  meekness,  and  when  you  can  from  the  heart 
desire  the  temporal  and  eternal   welfare  of  your 
bitterest  enemies. 

An  entire  and  confident  reliance  on  the  promises 
and  providence  of  God,  however  dark  may  be  your 
horizon  or  however  many  difficulties  environ  you, 
is- a  sign  that  you  have  learned  to  live  by  fliith  • 
and  humble  contentment  with  your  condition,' 
though  it  be  one  of  poverty  and  obscurity,  shows 
that  you  have  profited  by  sitting  at  the  feet  of 


326  THOUGHTS  ON 

Jesus.  Diligence  in  the  duties  of  cur  calling  with 
a  view  to  the  glory  of  God  is  not  an  evidence  to 
be  despised.  Indeed,  there  is  no  surer  standard  of 
spiritual  growth  than  a  habit  of  aiming  at  the 
glory  of  God  in  everything.  That  mind  which  is 
steady  to  the  main  end  gives  as  good  evidence  of 
being  touched  by  divine  grace  as  the  tendency  of 
the  needle  to  the  pole  proves  that  it  has  been 
touched  by  the  magnet.  Increasing  love  to  the 
brethren  is  a  sure  sign  of  growth,  for  as  brotherly 
love  is  a  proof  of  the  existence  of  grace,  so  exer- 
cising brotherly  love  is  of  vigour  in  the  divine  life. 
This  love,  when  pure,  is  not  confined  within  those 
limits  which  party  spirit  circumscribes,  but  over- 
leaping all  the  barriers  of  sects  and  denominations 
it  embraces  the  disciples  of  Christ  wherever  it  finds 
them.  A  healthy  state  of  piety  is  always  a  grow- 
ing state ;  that  child  which  grows  not  at  all  must 
be  sickly. 

If  we  would  enjoy  spiritual  comfort,  we  must  be 
in  a  thriving  condition.  None  enjoy  the  pleasures 
of  bodily  health  but  they  who  are  in  health.  If 
we  would  be  useful  to  the  Church  and  the  world, 
we  must  be  growing  Christians.  If  Ave  would  live 
in  daily  preparation  for  our  change,  we  must  en- 
deavour to  grow  in  grace  daily.     The  aged  saint, 


RELIGIOUS  EXPERIENCE.  327 

laden  with  the  fruits  of  righteousness,  is  like  a 
shock  of  corn  fully  ripe  which  is  ready  for  the 
garner;  t)r  like  a  mature  fruit,  which  gradually 
loosens  its  hold  of  the  tree  until  at  last  it  gently 
falls  oflp.  Thus  the  aged,  mature  Christian  departs 
in  peace.  As  growth  in  grace  is  gradual,  and  the 
progress  from  day  to  day  imperceptible,  we  should 
aim  to  do  something  in  this  work  every  day.  We 
should  "die  daily  unto  sin  and  live  unto  right- 
eousness." Sometimes  the  children  of  God  grow 
faster  when  in  the  fiery  furnace  than  elsewhere. 
As  metals  are  purified  by  being  cast  into  the  fire, 
so  saints  have  their  dross  consumed  and  their  evi- 
dences brightened  by  being  cast  into  the  furnace 
of  affliction.  "Beloved,  think  it  not  strange  con- 
cerning the  fiery  trial  which  shall  try  you,  as 
though  some  strange  thing  happened  unto  you," 
but  rejoice,  because  "  the  trial  of  your  faith,  being 
much  more  precious  than  of  gold  that  perisheth, 
though  it  be  tried  with  fire,  shall  be  found  unto 
praise,  and  honour,  and  glory." 

We  shall  here  present  some  practical  directions 
how  to  grow  in  grace  or  make  progress  in  piety : 

1.  Set  it  down  as  a  certainty  that  this  object  will 
never  be  attained  without  vigorous,  continued 
effort;  and  it  must  not  only  be  desired  and  sought. 


328  THOUGHTS  ON 

but  must  be  considered  more  importai.t  than  all 
other  pursuits,  and  be  pursued  in  preference  to 
everything  which  claims  your  attention. 

2.  While  you  determine  to  be  assiduous  in  the 
use  of  the  appointed  means  of  sanctification,  you 
must  have  it  deeply  fixed  in  your  mind  that  noth- 
ing can  be  effected  in  this  work  without  the  aid 
of  the  Divine  Spirit.  "  Paul  may  plant  and 
Apollos  water,  but  it  is  God  that  giveth  the  in- 
crease." The  direction  of  the  old  divines  is  good: 
"  Use  the  means  as  vigorously  as  if  you  were  to 
be  saved  by  your  own  efforts,  and  yet  trust  as  en- 
tirely to  the  grace  of  God  as  if  you  made  use  of 
no  means  wliatever." 

3.  Be  much  in  the  perusal  of  the  Holy  Scrip- 
tures, and  strive  to  obtain  clear  and  consistent 
views  of  the  plan  of  redemption.  Learn  to  con- 
template the  truth  in  its  true  nature,  simply,  de- 
voutly and  long  at  a  time,  that  you  may  receive  on 
your  soul  the  impression  which  it  is  calculated  to 
make.  Avoid  curious  and  abstruse  speculations 
respecting  things  unrevealed,  and  do  not  indulge  a 
spirit  of  controversy.  Many  lose  the  benefit  of  the 
good  impression  which  the  truth  is  calculated  to 
make  because  they  do  not  view  it  simply  in  its  own 
nature,  but  as  rehited  to  some  dispute  or  as  bearing 


RELIGIOUS  EXPERIENCE.  329 

on  some  other  point.  As  when  a  man  would  re- 
ceive the  genuine  impression  which  a  beautiful 
landscape  is  adapted  to  make,  he  must  not  be 
turned  -Aside  by  minute  inquiries  respecting  the 
botanical  character  of  the  plants,  the  value  of  the 
timber  or  the  fertility  of  the  soil ;  but  he  must 
place  his  mind  in  the  attitude  of  receiving  the  im- 
pression which  the  combined  view  of  the  objects 
before  him  will  naturally  produce  on  the  taste.  In 
such  cases  the  effect  is  not  produced  by  any  exer- 
tion of  the  intellect;  all  such  active  striving  is 
unfavourable  except  in  bringing  the  mind  to  its 
proper  state.  When  the  impression  is  most  per- 
fect we  feel  as  if  we  were  mere  passive  recipients 
of  the  effect.  To  this  there  is  a  striking  analogy 
in  the  way  in  which  the  mind  is  impressed  with 
divine  truth.  It  is  not  the  critic,  the  speculative 
or  polemic  theologian  who  is  most  likely  to  receive 
the  right  impression,  but  the  humble,  simple- 
hearted,  contemplative  Christian.  It  is  necessary 
to  study  the  Scriptures  critically  and  to  defend  the 
truth  against  opposers,  but  the  most  learned  critic 
and  the  most  profound  theologian  must  learn  to  sit 
at  the  feet  of  Jesus  in  the  spirit  of  a  child,  or  they 
are  not  likely  to  be  edified  by  their  studies. 

4.  Pray  constantly  and  fervently  for  the  influ- 


330  THOUGHTS  ON 

ences  of  the  Holy  Spirit.  No  blessing  is  so  par- 
ticularly and  emphatically  promised  in  answer  to 
prayer  as  this ;  and  if  you  would  receive  this  di- 
vine gift,  to  be  in  you  as  a  well  of  water  spring- 
ing up  to  everlasting  life,  you  must  not  only  pray, 
but  you  must  watch  against  everything  in  your 
heart  or  life  which  has  a  tendency  to  grieve  the 
Spirit  of  God.  Of  what  account  is  it  to  pray  if 
you  indulge  evil  thoughts  and  imaginations  almost 
without  control,  or  if  you  give  way  to  the  evil 
passions  of  anger,  envy,  pride  and  avarice,  or 
bridle  not  your  tongue  from  evil-speaking  ?  Learn 
to  be  conscientious ;  that  is,  obey  the  dictates  of 
your  conscience  uniformly.  Many  are  conscien- 
tious in  some  things,  and  not  in  others  ;  they  listen 
to  the  monitor  within  when  he  directs  to  important 
duties,  but  in  smaller  matters  they  often  disregard 
the  voice  of  conscience  and  follow  present  inclina- 
tion.    Such  cannot  grow  in  grace. 

5.  Take  more  time  for  the  duties  of  the  closet 
and  for  looking  into  the  state  of  your  soul.  Re- 
deem an  hour  daily  from  sleep  if  you  cannot  obtain 
it  otherwise ;  and  as  the  soul's  concerns  are  apt  to 
get  out  of  order,  and  more  time  is  needed  for 
thorough  self-examination  than  an  hour  a  day,  set 
apart,  not  periodically,  but  as  your  necessities  re- 


RELIGIOUS  EXPERIENCE.  331 

quire,  days  of  fasting  and  humiliation  before  God. 
On  these  occasions  deal  faithfully  with  yourself. 
Be  in  earnest  to  search  out  all  your  secret  sins  and 
to  repent  of  them.  Renew  your  covenant  with 
God,  and  form  holy  resolutions  of  amendment  in 
the  strength  of  divine  grace;  and  if  you  find  upon 
examination  that  you  have  been  living  in  any  sin- 
ful indulgence,  probe  the  festering  wound  to  the 
core  and  confess  your  fault  before  God,  and  do  not 
rest  until  you  have  had  an  application  of  the  blood 
of  sprinkling.  You  need  not  ask  why  you  do  not 
grow  while  there  is  such  an  uleer  within  you. 
Here,  it  is  to  be  feared,  is  the  root  of  the  evil. 
Sins  indulged  are  not  thoroughly  repented  of  and 
forsaken,  or  the  conscience  has  not  been  purged 
effectually  and  the  wound  still  festers.  Come  to 
the  "  fountain  opened  for  sin  and  uncleanness." 
Bring  your  case  to  the  Great  Physician  and  place 
it  in  his  hands. 

6.  Cultivate  and  exercise  brotherly  love  more 
than  you  have  been  accustomed  to  do.  Christ  is 
displeased  with  many  of  his  professed  followers 
because  they  are  so  cold  and  indifferent  to  his 
members  on  earth,  and  because  they  do  so  little  to 
comfort  and  encourage  them ;  and  with  some  be- 
cause they  are  a  stumbling-block  to  the  weak  of 


332  THOUGHTS  ON 

the  flock,  their  conversation  and  conduct  not  being 
edifying,  but  the  contrary.  Perhaps  these  disciples 
are  poor  and  in  the  lower  walks  of  life,  and  there- 
fore you  overlook  them  as  beneath  you.  And  thus 
would  you  have  treated  Christ  himself  had  you 
lived  in  his  time ;  for  he  took  his  station  among 
the  poor  and  afflicted,  and  he  will  resent  a  neglect 
of  his  poor  saints  with  more  displeasure  than  he 
would  of  the  rich.  Perhaps  they  do  not  belong  to 
your  party  or  sect,  and  you  are  only  concerned  to 
build  up  your  own  denomination.  Remember  how 
Christ  condescended  to  treat  the  sinful  woman  of 
Samaria  and  the  poor  woman  of  Canaan,  and  re- 
member what  account  he  has  given  of  the  last 
judgment,  when  he  will  assume  to  himself  all  that 
has  been  done  or  neglected  to  be  done  to  his  hum- 
ble followers.  There  should  be  more  Christian 
conversation  and  friendly  intercourse  between  the 
followers  of  Christ.  In  former  days,  "  They  that 
feared  the  Lord  spake  often  one  unto  another,  and 
the  Lord  hearkened  and  heard  it,  and  a  book  of 
remembrance  was  written  for  them  that  feared  the 
Lord  and  thought  upon  his  name." 

7.  If  you  are  in  good  earnest  to  make  greater 
progress  in  piety,  you  must  do  more  than  you  have 
done  for  the  promotion  of   God's  glory  and   of 


RELIGIOUS  EXPERIENCE.  333 

Christ's  kingdom  on  earth.  You  must  enter  with 
livelier,  deeper  feeling  into  all  the  plans  which  the 
Church  has  adopted  to  advance  these  objects.  You 
must  give  more  than  you  have  done.  It  is  a 
shame  to  think  how  small  a  portion  of  their  gains 
some  professors  devote  to  the  Lord.  Instead  of 
being  a  tithe,  it  is  hardly  equal  to  the  single  sheaf 
of  first-fruits.  If  you  have  nothing  to  give,  labour 
to  get  something.  Sit  up  at  night  and  try  to  make 
something,  for  Christ  hath  need  of  it.  Sell  a 
corner  of  your  land  and  throw  the  money  into  the 
treasury  of  the  Lord.  In  primitive  times  many 
sold  houses  and  lands  and  laid  the  whole  at  the 
apostles'  feet.  Do  not  be  afraid  of  making  your- 
selves poor  by  giving  to  the  Lord  or  to  his  poor. 
His  word  is  better  than  any  bond,  and  he  says,  "  I 
will  repay  it."  Cast  your  bread  on  the  waters  and 
after  many  days  you  will  find  it  again.  Send  the 
Bible,  send  missionaries,  send  tracts  to  the  perish- 
ing heathen. 

8.  Practice  self-denial  every  day.  Lay  a  whole- 
some restraint  upon  your  appetites.  Be  not  con- 
formed to  this  world.  Let  your  dress,  your  house, 
your  furniture  be  plain  and  simple  as  becometh  a 
Christian.  Avoid  vain  parade  and  show  in  every- 
thing.    Govern  your  family  with  discretion.    For- 


334  THOUGHTS   ON 

give  and  pray  for  your  enemies.  Have  little  to  do 
with  party  politics.  Carry  on  your  business  on 
sober,  judicious  principles.  Keep  clear  of  specu- 
lation and  suretyships.  Live  peaceably  with  all 
men  as  much  as  in  you  lies.  Be  much  in  ejacula- 
tory  prayer.  Keep  your  heart  with  all  diligence. 
Try  to  turn  to  spiritual  profit  every  event  which 
occurs,  and  be  fervently  thankful  for  all  mercies. 

9.  For  your  more  rapid  growth  in  grace  some 
of  you  will  be  cast  into  the  furnace  of  affliction. 
Sickness,  bereavement,  bad  conduct  of  children  and 
relatives,  loss  of  property  or  of  reputation,  may 
come  upon  you  unexpectedly  and  press  heavily  on 
you.  In  these  trying  circumstances  exercise  pa- 
tience and  fortitude.  Be  more  solicitous  to  have 
the  affliction  sanctified  than  removed.  Glorify 
God  while  in  the  fire  of  adversity.  That  faith 
which  is  most  tried  is  commonly  most  pure  and 
precious.  Learn  from  Christ  how  you  ought  to 
suffer.  Let  perfect  submission  to  the  will  of  God 
be  aimed  at.  Never  indulge  a  murmuring  or  dis- 
contented spirit.  Repose  with  confidence  on  the 
promises.  Commit  all  your  cares  to  God.  Make 
known  your  requests  to  him  by  prayer  and  suppli- 
cation. Let  go  your  too  eager  grasp  of  the  world. 
Bcicome  familiar  with  death  and  the  grave.     Wait 


RELIQIOUS  EXPERIENCE.  335 

patiently  until  your  change  cometh,  but  desire  not 
to  live  a  day  longer  than  may  be  for  the  glory  of 
God. 

If  we  are  on  the  watch  we  often  may  find  good 
things  when  they  were  least  expected.  It  is  sel- 
dom that  I  consult  an  almanac  for  any  purpose, 
but  wishing  the  other  day  to  see  when  the  moon 
would  change,  I  opened  the  calendar  at  the  current 
month,  and  the  first  thing  which  struck  my  eye 
was  the  heading  of  a  paragraph  in  the  very  words 
which  I  had  selected  as  the  subject  of  this  essay — 
"  Hinderances  to  Growth  in  Grace."  Of  course  I 
perused  the  short  paragraph,  and  I  was  so  well 
pleased  with  what  I  read  that  I  resolved  to  take 
it  for  my  text,  and  here  it  is,  word  for  word : 

"The  influence  of  worldly  relatives  and  com- 
panions— embarking  too  deeply  in  business — ap- 
proximations to  fraud  for  the  sake  of  gain — devot- 
ing too  much  time  to  amusements — immoderate 
attachment  to  a  worldly  object — attendance  on  an 
unbelieving  or  unfaithful  ministry — languid  and 
formal  observance  of  religious  duties — shunning 
the  society  and  religious  converse  of  Christian 
friends — relapses  into  known  sin — oversight  and 
of  course  i.on-improvement  of  graces  already 
attained." 


336  THOUGHTS  ON 

Now  all  this  is  very  good  and  very  true;  the 
only  objection  is,  that  several  of  the  particulars 
mentioned  should  rather  be  considered  as  the  ef- 
fects of  a  real  declension  in  religion  than  the  mere 
hinderances  to  growth ;  although  it  is  true  that 
nothing  so  effectually  hinders  our  progress  as  an 
actual  state  of  backsliding.  It  seems  desirable  to 
ascertain  as  precisely  as  we  can  the  reasons  why 
Christians  commonly  are  of  so  diminutive  a  stat- 
ure and  of  such  feeble  strength  in  their  religion. 
When  persons  are  truly  converted  they  always  are 
sincerely  desirous  to  make  rapid  progress  in  piety ; 
and  there  are  not  wanting  exceeding  great  and 
gracious  promises  of  aid  to  encourage  them  to  go 
forward  with  alacrity.  Why,  then,  is  so  little  ad- 
vancement made?  Are  there  not  some  practical 
mistakes  very  commonly  entertained  which  are 
the  cause  of  this  slowness  of  growth?  I  think 
there  are,  and  will  endeavour  to  specify  some  of 
them. 

And  first  there  is  a  defect  in  our  belief  of  the 
freeness  of  divine  grace.  To  exercise  unshaken 
confidence  in  the  doctrine  of  gratuitous  pardon  is 
one  of  the  most  difficult  things  in  the  world;  and 
to  preach  this  doctrine  fully  without  verging  to- 
ward Antinomianism  is  no  easy  task,  and  is  there- 


RELIGIOUS  EXPERIENCE.  337 

fore  seldom  done.  But  Christians  cannot  but  be 
lean  and  feeble  when  deprived  of  the  proper  nutri- 
ment. It  is  by  faith  that  the  spiritual  life  is  made 
to  grow;  and  the  doctrine  of  free  grace,  without 
any  mixture  of  human  merit,  is  the  only  true  ob- 
ject of  faith.  Christians  are  too  much  inclined  to 
depend  on  themselves,  and  not  to  derive  their  life 
entirely  from  Christ. 

There  is  a  spurious  legal  religion,  which  may 
flourish  without  the  practical  belief  in  the  absolute 
freeness  of  divine  grace,  but  it  possesses  none  of 
the  characteristics  of  the  Christian's  life.  It  is 
found  to  exist  in  the  rankest  growth,  in  systems  of 
religion  which  are  utterly  false.  But  even  when 
the  true  doctrine  is  acknowledged  in  theory,  often 
it  is  not  practically  felt  and  acted  on.  The  new 
convert  lives  upon  his  frames,  rather  than  ou 
Christ;  and  the  older  Christian  still  is  found  strug- 
gling in  his  own  strength ;  and,  failing  in  his  ex- 
pectations of  success,  he  becomes  discouraged  first, 
and  then  he  sinks  into  a  gloomy  despondency,  or 
becomes  in  a  measure  careless ;  and  then  the  spirit 
of  the  world  comes  in  with  resistless  force.  Here, 
I  am  persuaded,  is  the  root  of  the  evil ;  and  until 
religious  teachers  inculcate  clearly,  fully  and  prac- 
tically the  grace  of  God  as  manifested  in  the  gospel, 

22 


338  THOUGHTS  ON 

we  shall  have  no  vigorous  growth  of  piety  among 
professing  Christians.  We  must  be,  as  it  were, 
identified  with  Christ  —  crucified  with  him,  and 
living  by  him  and  in  him  by  faith,  or  rather  have 
Christ  living  in  us.  The  covenant  of  grace  must 
be  more  clearly  and  repeatedly  expounded  in  all 
its  rich  plenitude  of  mercy  and  in  all  its  absolute 
freeness. 

Another  thing  which  prevents  growth  in  grace 
is,  that  Christians  do  not  make  their  obedience  to 
Christ  comprehend  every  other  object  of  pursuit. 
Their  religion  is  too  much  a  separate  thing,  and 
they  pursue  their  worldly  business  in  another 
spirit.  They  try  to  unite  the  service  of  God  and 
Mammon.  Their  minds  are  divided  and  often  dis- 
tracted with  earthly  cares  and  desires,  which  inter- 
fere with  the  service  of  God,  whereas  they  should 
have  but  one  object  of  pursuit,  and  all  that  they 
do  and  seek  should  be  in  subordination  to  this. 
Everything  should  be  done  for  God  and  to  God  ; 
whether  they  eat  or  drink,  they  should  do  all  to 
his  glory.  As  the  ploughing  and  sowing  of  the 
wicked  is  sin,  because  done  without  regard  to  God 
and  his  glory,  so  the  secular  employments  and  pur- 
suits of  the  pious  should  all  be  consecrated  and 
become  a  part  of  their  religion.     Thus  they  would 


RELIGIOUS  EXPERIENCE.  339 

serve  God  in  the  field  and  in  the  shop,  in  buying 
and  selling,  and  getting  gain — all  would  be  for 
God.  Thus  their  earthly  labours  would  prove  no 
hinderance  to  their  progress  in  piety,  and  possess- 
ing an  undivided  mind,  having  a  single  object  of 
pursuit,  they  could  not  but  grow  in  grace  daily. 
He  whose  eye  is  single  shall  have  his  whole  body 
full  of  light. 

Again  :  another  powerful  cause  of  hinderance  in 
the  growth  of  the  life  of  God  in  the  soul  is,  that 
we  make  general  resolutions  of  improvement,  but 
neglect  to  extend  our  efforts  to  particulars ;  and  we 
promise  ourselves  that  in  the  indefinite  future  we 
will  do  much  in  the  way  of  reformation,  but  are 
found  doing  nothing  each  day  in  cultivating  piety. 
We  begin  and  end  our  days  without  aiming  or  ex- 
pecting to  make  any  particular  advance  on  that  day. 
Thus  our  best  resolutions  evaporate  without  effect. 
We  merely  run  the  round  of  prescribed  duty,  sat- 
isfied if  we  do  nothing  amiss  and  neglect  no  ex- 
ternal service  which  we  feel  to  be  obligatory.  We 
resemble  the  man  who  purposes  to  go  to  a  certain 
place,  and  often  resolves  with  earnestness  that  he 
will  some  day  perform  the  journey,  but  never  takes 
a  step  toward  the  place.  Is  it  at  all  strange  that 
that  person  who  on  no  day  makes  it  his  distinct 


340  THOUGHTS  ON 

object  to  advance  in  the  divine  life  at  the  end  of 
months  and  years  is  found  stationary  ? 

The  natural  bodv  will  grow  without  our  thinking 
about  it,  even  when  we  are  asleep,  but  not  the  life 
of  piety,  which  only  increases  by  and  through  the 
exercises  of  the  mind  aiming  at  higher  measures  of 
grace.  And  as  every  day  we  should  do  something 
in  this  good  work,  so  we  should  direct  our  atten- 
tion to  the  growth  of  particular  graces,  especially 
of  those  in  which  we  know  ourselves  to  be  de- 
fective. Are  we  weak  in  faith  ? — let  us  give  atten- 
tion to  the  proper  means  of  strengthening  our 
faith,  and  above  all  apply  to  the  Lord  to  increase 
our  faith.  Is  our  love  to  God  cold  and  hardly 
perceptible,  and  greatly  interrupted  by  long  inter- 
vals in  which  God  and  Christ  are  not  in  all  our 
thoughts? — let  us  have  this  for  a  daily  lamenta- 
tion at  the  throne  of  grace ;  let  us  resolve  to  medi- 
tate more  on  the  excellency  of  the  divine  attri- 
butes, and  especially  on  the  love  of  God  to  us ; 
let  us  be  much  in  reading  the  account  of  Christ's 
sufferings  and  death,  and  be  importunate  in  prayer 
until  we  receive  more  copious  effusions  of  the  Holy 
Spirit,  for  the  fruit  of  the  Spirit  is  love,  and  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the 
Holy  Ghost,  which  is  given  unto  us.     And  so  we 


RELIGIOUS  EXPERIENCE.  341 

should  directly  aim  at  cultivating  and  increasing 
every  grace;  for  the  divine  life,  or  "new  man," 
consists  of  these  graces,  and  the  whole  cannot  be 
in  health  and  vigour  while  the  constituent  parts 
are  feeble  and  in  a  state  of  decay. 

The  same  remarks  are  applicable  to  the  mortifi- 
cation of  sin ;  we  are  prone  to  view  our  depravity 
too  much  in  the  general,  and  under  this  view  to 
repent  of  it  and  humble  ourselves  on  account  of  it; 
whereas,  in  order  to  make  any  considerable  prog- 
ress in  this  part  of  sanctification,  we  must  deal 
with  our  sins  in  detail.  We  must  have  it  as  a 
special  object  to  eradicate  pride  and  vain-glory, 
covetousness,  indolence,  envy,  discontent,  anger,  etc. 
There  should  be  appropriate  means  used  suited  to 
the  extirpation  of  each  particular  vice  of  the  mind. 
It  is  true,  indeed,  that  if  we  water  the  root,  we 
may  expect  the  branches  to  flourish — if  we  invigo- 
rate the  principle  of  piety,  the  several  Christian 
virtues  will  flourish — but  a  skilful  gardener  will 
pay  due  attention  both  to  the  root  and  the  branches ; 
and  in  fact  these  graces  of  the  heart  are  parts  of 
the  root,  and  it  is  by  strengthening  these  that  we 
do  invigorate  the  root.  The  same  is  true  as  it 
relates  to  the  remaining  principle  of  sin ;  we  must 
strike  our  blows  chiefly  at  the  root  of  the  evil  tree ; 


342  ON  RELIGIOUS  EXPERIENCE. 

but  those  inherent  vices  which  were  mentioned, 
and  others,  should  be  considered  as  belonging  to 
the  root,  and  when  we  aim  at  their  destruction 
particularly  and  in  detail,  our  strokes  will  be  most 
effectual. 

I  shall  mention  at  present  but  one  other  cause 
of  the  slow  growth  of  believers  in  piety,  and  that 
is  the  neglect  of  improving  in  the  knowledge  of 
divine  things.  As  spiritual  knowledge  is  the 
foundation  of  all  genuine  exercises  of  religion,  so 
growth  in  religion  is  intimately  connected  with 
divine  knowledge.  Men  may  possess  unsanctified 
knowledge  and  be  nothing  the  better  for  it,  but 
they  cannot  grow  in  grace  without  increasing  in 
the  knowledge  of  our  Lord  Jesus  Christ.  "  Be- 
ing," says  Paul,  "  fruitful  in  every  good  work,  and 
increasing  in  the  knowledge  of  God."  "  Grow  in 
grace,"  says  Peter,  "  and  in  the  knowledge  of  our 
Lord  Jesus  Christ."  Mr.  Edwards  remarks  that 
the  more  faithful  he  was  in  studying  the  Bible 
the  more  he  prospered  in  spiritual  things.  The 
reason  is  plain,  and  other  Christians  will  find  the 
same  to  he  trud 


CHAPTER  XIV. 

Backsliding — The  backslider  restored. 

rriHEUE  is  a  perpetual  and  there  is  a  temporary 
-^  backsliding.  The  first  is  the  case  of  those 
who,  being  partially  awakened  and  enlightened  by 
the  Word,  accompanied  by  the  common  operations 
of  tlie  Spirit,  make  a  profession  of  religion,  and 
for  a  while  seem  to  run  well  and  to  outstrip  the 
humble  believer  in  zeal  and  activity,  but,  having 
no  root  in  themselves,  in  the  time  of  temptation 
fall  totally  away,  and  not  only  relinquish  their 
profession,  but  frequently  renounce  Christianity 
itself  and  become  the  bitterest  enemies  of  religion. 
Or,  seduced  by  the  pride  of  their  own  hearts,  they 
forsake  the  true  doctrines  of  the  gospel,  and  fall 
in  love  with  some  flattering,  flesh-pleasing  form 
of  heresy,  and  spend  their  time  in  zealous  efforts 
to  overthrow  that  very  truth  which  they  once  pro- 
fessed to  prize.  Or,  thirdly,  they  are  overcome 
by  some  insidious   lust  or  passion,  and    fall  into 


344  THOUGHTS  ON 

the  habitual  practice  of  some  sin,  which  at  first 
they  seci-etly  indulge,  but  after  a  while  cast  off  all 
disguise  and  show  to  all  that  they  are  enslaved  by 
some  hurtful  and  hateful  iniquity.  Persons  who 
thus  apostatize  from  the  profession  and  belief  of 
Christianity,  or  who  fall  into  an  habitual  course  of 
sinning,  are  commonly  in  the  most  hopeless  con- 
dition of  all  who  live  in  the  midst  of  the  means 
of  grace.  When  they  openly  reject  Christianity, 
their  infidelity  is  commonly  accompanied  by  con- 
tempt and  a  malign  temper  which  often  prompts 
them  to  blasphemy ;  and  they  are,  according  to 
our  apprehension,  in  great  danger  of  committing 
the  unpardonable  sin  ;  and  some  who  in  these  cir- 
cumstances are  actuated  by  inveterate  hatred  to  the 
truth,  and  who  make  use  of  their  tongues  to  ex- 
press the  feelings  of  enmity  which  rankle  in  them, 
do  often  fall  into  this  unpardonable  sin.  The  case 
of  such  seems  to  be  described  by  Paul  in  the  sixth 
chapter  of  his  Epistle  to  the  Hebrews :  "  For  it 
is  impossible  for  those  who  were  once  enlightened, 
and  have  tasted  of  the  heavenly  gift,  and  were 
made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  word  of  God  and  the  jwwers  of  the  world 
to  come,  if  they  shall  fall  away,  to  renew  them 
again  to  repentance;  seeing  they  crucify  to  them- 


RELIGIOUS  EXPERIENCE.  345 

selves  the  Sou  of  God  afresh  and  put  him  to  an 
open  shame." 

Some  suppose  that  the  apostle  here  describes  the 
character  of  the  true  Christian,  and  that  he  merely 
supposes  the  case,  if  such  should  fall  away,  what 
would  be  the  fearful  consequence ;  but  this  seems 
to  us  a  forced  construction.  It  seems  more  rea- 
sonable to  believe  that  he  is  describing  a  case 
which  may  and  often  does  occur,  and  that  the  de- 
scription applies  to  such  professors  as  had  received 
the  miraculous  endowments  of  the  Holy  Spirit, 
and  yet  apostatized ;  and  by  crucifying  the  Son 
of  God  afresh  he  probably,  alludes  to  the  manner 
in  which  those  who  went  back  to  the  Jews  were 
required  to  execrate  the  name  of  Christ  in  the 
synagogues,  and  to  profess  that  he  deserved  to  be 
crucified  as  he  had  been,  and  thus  put  him  to  an 
open  shame.  But  whether  such  apostates  do 
actually  commit  the  unpardonable  sin  or  not, 
seems  in  most  cases  to  be  of  little  consequence, 
for  they  commonly  die  in  their  sins,  and  all  sin 
unrepented  of  is  unpardonable.  In  some  cases, 
however,  apostates  stop  short  of  infidelity  and 
blasphemy,  and  while  they  stand  aloof  from  re- 
ligion, content  themselves  with  decency,  and  do 
not  treat  religion  with  disrespect;    yet  it  will  be 


346  THOUGHTS  ON 

found  on  examination  that  the  hearts  of  such  are 
extremely  callous  and  their  consciences  are  seared 
as  with  a  hot  iron.  The  Spirit  of  God  evidently 
has  left  them,  and  strives  no  more  Math  them ; 
and  they  often  die  as  they  have  lived,  fearfully 
insensible,  having  "  no  bands  in  their  death." 
But  sometimes  conscience  is  let  loose  upon  them 
in  their  last  hours,  and  they  are  left  to  die  in  the 
horrors  of  despair.  In  the  days  of  the  apostles 
they  seem  to  have  had  some  way  of  knowing  when 
a  man  had  committed  "  the  sin  unto  death,"  and 
for  such  Christians  were  not  to  pray,  as  their  des- 
tiny was  irretrievably  fixed  ;  but  such  knowledge 
cannot  be  possessed  now,  and  we  may  therefore 
pray  for  all  as  long  as  they  are  in  the  place  of 
repentance. 

But  when  we  speak  of  backsliding,  we  com- 
monly mean  those  sad  departures  of  real  Chris- 
tians from  God  which  are  so  common,  and  often  so 
injurious  to  the  cause  of  religion.  These  cases  are 
so  common  that  some  have  thought  that  all  Chris- 
tians have  their  seasons  of  backsliding,  when  they 
left  their  first  love  and  lost  the  sweet  relish  of 
divine  things,  and  were  excluded  from  intimate 
communion  with  God.  But,  however  common 
backsliding  may  have  been  among  Christians,  there 


RELIGIOUS  EXPERIENCE.  347 

is  no  foundation  for  the  opinion  that  it  is  common 
to  all ;  we  find  no  such  declension  in  the  experience 
of  Paul  or  John,  and  in  the  biographies  of  some 
modern  saints  we  find  no  such  sad  declension.  We 
could  refer  to  many  recorded  accounts  of  personal 
experience,  but  it  will  be  sufficient  to  mention 
Baxter,  Colonel  Gardiner,  Whitefield  and  Brain- 
erd.  No  doubt  all  experience  short  seasons  of 
comparative  coldness  and  insensibility,  and  they 
who  live  near  to  God  have  not  always  equal  light 
and  life  and  comfort  in  the  divine  life.  Those 
fluctuations  of  feeling  which  are  so  common  are 
not  included  in  the  idea  of  a  state  of  backsliding. 
This  occurs  when  the  Christian  is  gradually  led 
off  from  close  walking  with  God,  loses  the  lively 
sense  of  divine  things,  becomes  too  much  attached 
to  the  world  and  too  much  occupied  with  secular 
concerns,  until  at  length  the  keeping  of  the  heart 
is  neglected,  closet  duties  are  omitted  or  slightly 
performed,  zeal  for  the  advancement  of  religion  is 
quenched,  and  many  things  once  rejected  by  a  sen- 
sitive conscience  are  now  indulged  and  defended. 

All  this  may  take  place  and  continue  long  be- 
fore ^he  person  is  aware  of  his  danger  or  acknow- 
ledges that  there  has  been  any  serious  departure 
from  God.     The  forms  of  religion   may  be  still 


348  THOUGHTS  ON 

kept  up  and  open  sin  avoided.  But  more  com- 
monly backsliders  fall  into  some  evil  habits ;  they 
are  evidently  too  much  conformed  to  the  world, 
and  often  go  too  far  in  participating  in  the  pleas- 
ures and  amusements  of  the  world ;  and  too  often 
there  is  an  indulgence  in  known  sin,  into  which 
they  are  gradually  led,  and  on  account  of  which 
they  experience  frequent  compunction,  and  make 
solemn  resolutions  to  avoid  it  in  future ;  but  when 
the  hour  of  temptation  comes  they  are  overcome 
again  and  again ;  and  thus  they  live  a  miserable 
life,  enslaved  by  some  sin,  over  which,  though  they 
sometimes  struggle  hard,  they  cannot  get  the  vic- 
tory. There  is  in  nature  no  more  inconsistent 
thing  than  a  backsliding  Christian.  Looking  at 
one  side  of  his  character,  he  seems  to  have  sincere, 
penitential  feelings,  and  his  heart  to  be  right  in  its 
purposes  and  aims ;  but  look  at  the  other  side,  and 
he  seems  to  be  "carnal,  sold  under  sin."  Oh 
wretched  man!  how  he  writhes  often  in  anguish 
and  groans  for  deliverance !  but  he  is  like  Samson 
shorn  of  his  locks ;  his  strength  is  departed,  and 
he  is  not  able  to  rise  and  go  forth  at  liberty,  as  in 
former  times. 

All  backsliders  are  not  alike.     Some  are  asleep, 
but  the  one  now  described  is  in  a  state  of  almost 


RELIGIOUS  EXPERIENCE.  349 

perpetual  conflict,  which  keeps  him  wide  awake. 
Sometimes,  when  his  pious  feelings  are  lively,  he 
cannot  but  hope  that  he  loves  God  and  hates  sin, 
and  is  encouraged ;  but  oh  when  sin  prevails 
against  him  and  he  is  led  away  captive,  he  can- 
not think  that  he  is  a  true  Christian.  Is  it  possi- 
ble that  one  who  is  thus  overcome  can  have  in 
him  any  principle  of  piety  ?  Sometimes  he  gives 
up  all  hope,  and  concludes  that  he  was  deceived 
in  ever  thinking  himself  converted ;  but  then 
again,  when  he  feels  a  broken  and  contrite  heart 
and  an  ardent  breathing  and  groaning  after  deliv- 
erance, he  cannot  but  conclude  that  there  is  some 
principle  above  mere  nature  operating  with  him. 

The  sleeping  backslider  is  one  who,  by  being 
surrounded  with  earthly  comforts  and  engaged  in 
secular  pursuits,  and  mingling  much  with  the 
decent  and  respectable  people  of  the  world,  by 
degrees  loses  the  deep  impression  of  divine  and 
eternal  things ;  his  spiritual  senses  become  obtuse, 
and  he  has  no  longer  the  views  and  feelings  of 
one  awake  to  the  reality  of  spiritual  things.  His 
case  nearly  resembles  that  of  a  man  gradually 
sinking  into  sleep.  Still  he  sees  dimly  and  hears 
indistinctly,  but  he  is  fast  losing  the  impression 
of  the  objects  of  the  spiritual  world  and  sinking 


350  THOUGHTS  ON 

under  the  impression  of  the  things  of  time  and 
sense.  There  may  be  no  remarkable  change  in 
the  external  conduct  of  such  a  person,  except  that 
he  has  no  longer  any  relish  for  religious  conver- 
sation, and  rather  is  disposed  to  waive  it.  And 
the  difference  between  such  a  one  and  the  rest  of 
the  world  becomes  less  and  less  distinguishable. 
From  anything  you  see  or  hear  you  would  not 
suspect  him  to  be  a  professor  of  religion  until  you 
see  him  taking  his  seat  at  the  Lord's  table.  Such 
backsliders  are  commonly  awakened  by  some  se- 
vere judgments;  the  earthly  objects  on  which  they 
had  too  much  fixed  their  affections  are  snatched 
away,  and  they  are  made  bitterly  to  feel  that  it  is 
an  evil  thing  to  forget  and  depart  from  the  living 
God. 

There  is  still  another  species  of  backsliding, 
where  by  a  sudden  temptation  one  who  appeared 
to  stand  firm  is  cast  down.  Such  was  the  fall  of 
Peter ;  and  many  others  have  given  full  evidence 
that  a  man's  standing  is  not  in  himself,  for  fre- 
quently men  are  overcome  in  those  very  things  in 
which  they  were  least  afraid  and  had  most  confi- 
dence in  their  own  strength.  These  cases  are 
usually  more  disgraceful  than  other  instances  of 
backsliding,  but  they  are  less  dangerous,  for  com- 


RELIGIOUS  EXPERIENCE.  351 

monly  where  there  is  grace  they  produce  such  an 
overwhelmiug  conviction  of  sin  and  shame  for 
having  acted  so  unworthily  that  repentance  soon 
follows  the  lapse,  and  the  person  when  restored 
is  more  watchful  than  ever  against  all  kinds  of 
sin  and  more  distrustful  of  himself.  Such  falls 
may  be  compared  to  a  sudden  accident  by  which 
a  bone  is  broken  or  put  out  of  joint;  they  are 
very  painful,  and  cause  the  person  to  go  limping 
all  the  remainder  of  his  life,  but  do  not  so  much 
affect  the  vitals  as  more  secret  and  insidious  dis- 
eases which  prey  inwardly  without  being  perceived. 
There  are  many  persons  who  never  made  a  pub- 
lic profession  of  religion  who  for  a  while  are  the 
subjects  of  serious  impressions,  whose  consciences 
are  much  awake,  and  whose  feelings  are  tender. 
They  seem  to  love  to  hear  the  truth,  and  in  a  con- 
siderable degree  fall  under  its  influence,  so  as  to  be 
almost  persuaded  to  be  Christians ;  and  for  a  sea- 
son give  to  the  pious  lively  hopes  of  their  speedy 
conversion.  They  are  such  as  the  person  to 
whom  Christ  said,  "  Thou  art  not  far  from  the 
kingdom  of  God."  But  through  the  blinding 
influence  of  avarice  or  ambition,  or  some  other 
carnal  motive,  they  are  led  away  and  lose  all  their 
serious  thoughts  and  good  resolutions.     Such  per- 


352  THOUGHTS  ON 

sons  usually  lose  their  day  of  grace.  I  have  seen 
an  amiable  young  man  weeping  under  the  faithful 
preaching  of  the  gospel,  and  my  hopes  were  san- 
guine that  I  should  soon  see  him  at  the  table  of 
the  Lord ;  but,  alas !  I  believe  that  on  that  very 
day  he  quenched  the  Spirit,  and  has  been  going 
farther  and  farther  from  the  Lord  ever  since. 

The  backsliding  believer  can  only  be  distin- 
guished from  the  final  apostate  by  the  fact  of  his 
recovery ;  at  least,  when  Christians  have  slidden 
far  back  no  satisfactory  evidence  of  the  genuine- 
ness of  their  piety  can  be  exhibited,  nor  can  they 
have  any  which  ought  to  satisfy  their  own  minds. 
In  the  course  of  pastoral  visitation  I  once  called 
upon  an  habitual  drunkard  who  had  been  a  flam- 
ing professor.  I  asked  him  what  he  thought  of  his 
former  exercises  of  religion.  He  said  that  he  was 
confident  that  they  were  genuine,  and  expressed  a 
strong  confidence  that  the  Lord  would  recover  him 
from  his  backsliding  state.  Now  here  was  the 
very  spirit  of  Antinomianism.  Whether  he  was 
ever  recovered  from  his  besetting  sin  I  cannot  tell, 
but  I  rather  think  that  he  continued  his  intemper- 
ate habits  to  the  very  last.  I  have  often  remarked 
how  tenaciously  the  most  profane  and  obstinate 
sinnoj:'S   will   cleave  to  the   h()j)e   of  having   been 


RELIGIOUS  EXPERIENCE.  353 

once  converted  if  they  have  ever  been  the  subjects 
of  religious  impressions.  One  of  the  profanest 
men  I  ever  heard  speak,  and  one  of  the  most  out- 
rageous drunkards,  when  asked  on  his  deathbed, 
to  which  he  was  brought  by  intemperance,  respect- 
ing his  prospects  beyond  the  grave,  said  that  when 
a  very  young  man  he  had  been  among  the  Method- 
ists and  thought  that  he  was  converted ;  and 
though  he  had  lived  in  the  most  open  and  daring 
wickedness  for  more  than  twenty  years  since  that 
time,  yet  he  seemed  to  depend  on  those  early  ex- 
ercises. Miserable  delusion !  But  a  drowning 
man  will  catch  at  a  straw. 

An  old  sea-captain  whom  I  visited  on  his  death- 
bed seemed  to  be  trusting  to  a  similar  delusion. 
He  related  to  me  certain  religious  exercises  which 
he  had  when  he  first  went  to  sea,  but  of  which  he 
had  no  return  ever  since,  though  half  a  century 
had  elapsed.  I  have  met  with  few  persons  who 
had  neglected  to  cherish  and  improve  early  im- 
pressions who  were  ever  afterward  hopefully  con- 
verted. They  are  generally  given  up  to  blindness 
of  mind  and  hardness  of  heart.  But  some  of 
these  are  sometimes  brought  in  in  times  of  revi- 
val, or  at  a  late  period  driven  to  the  gospel  refuge 
by  severe  affliction.     The  conviction  of  a  Chris- 

23 


354  THOUGHTS  ON 

tian  backslider  is  often  more  severe  and  over- 
whelming than  when  first  awakened.  When  his 
eyes  are  opened  to  see  the  ingratitude  and  wicked 
rebellion  of  his  conduct,*  he  is  ready  to  despair 
and  to  give  up  all  hopes  of  being  pardoned.  He 
sinks  into  deep  waters  where  the  billows  of  divine 
displeasure  roll  over  him,  or  he  is  like  a  prisoner 
in  a  horrible  pit  and  in  the  miry  clay.  All  around 
him  is  dark  and  desolate,  and  he  feels  himself  to 
be  in  a  deplorably  helpless  condition.  His  own 
strivings  seem  to  sink  him  deeper  in  the  mire, 
but  as  his  last  and  only  resource  he  cries  out  of 
the  depths  unto  God.  As  his  case  is  urgent,  he 
cries  with  unceasing  importunity,  and  the  Lord 
hears  the  voice  of  his  supplications,  and  brings 
him  up  out  of  the  horrible  pit  and  places  his  feet 
upon  a  rock,  and  establishes  his  goings,  and  puts 
a  new  song  into  his  mouth,  even  of  praise  to  the 
Redeemer.  The  freeness  of  pardon  to  the  return- 
ing backslider  is  a  thing  which  is  hard  to  be  be- 
lieved until  it  is  experienced.  No  sooner  is  the 
proud  heart  humbled  and  the  hard  heart  broken 
into  contrition  than  Jehovah  is  near  with  his  heal- 
ing balm.  To  heal  the  broken  in  heart  and  to  re- 
vive the  spirit  of  the  contrite  ones  is  the  delight 
of  Immanuel.     And  he  receives  the  returning  peni- 


RELIGIOUS  EXPERIENCE.  355 

tent  without  reproaches.  He  pardons  hlni  freely, 
and  sheds  abroad  his  love  in  his  heart,  and  fills 
him  with  the  joy  of  the  Holy  Ghost.  It  is,  in 
fact,  a  new  conversion,  though  there  is  but  one 
regeneration. 

We  never  hear  of  a  sinner  being  born  a  third 
time  but  we  remember  that  Christ  said  unto  Peter, 
"  When  thou  art  converted,  strengthen  thy  breth- 
ren." Indeed,  the  exercises  of  the  soul  on  these 
occasions  may  be  so  much  more  clear  and  comfort- 
able than  on  its  first  conversion  that  the  person  is 
disposed  to  think  that  this  is  the  real  commence- 
ment of  spiritual  life,  and  to  set  down  all  his 
former  experience  as  spurious,  or  at  least  essen- 
tially defective.  Christians  when  recovered  from 
backsliding  are  commonly  more  watchful  and  walk 
more  circumspectly  than  they  ever  did  before. 
They  cannot  but  be  more  humble.  The  remem- 
brance of  their  base  departure  from  God  fills  them 
with  self-loathing.  Whenever  spiritual  pride 
would  lift  up  its  head  one  thought  of  a  disgrace- 
ful fall  will  often  lay  the  soul  in  the  dust.  And 
whether  the  backslider's  sins  have  been  open  or 
secret,  the  recollection  of  his  traitorous  behaviour 
fills  him  with  shame  and  self-abhorrence.  When 
such  persons  have  so  conducted  themselves  as  to 


356  THOUGHTS  ON 

bring  upon  them  the  censures  of  the  Church,  so  as 
to  be  separated  from  the  communion  of  his  people, 
at  first,  it  is  probable,  resentment  will  be  felt  to- 
ward the  officers  of  the  church  who  perform  this 
painful  duty:  but  after  reflection  these  resentments 
are  turned  against  themselves,  and  they  pass  much 
heavier  censures  on  themselves  than  the  church 
ever  did.  Judicious,  seasonable  discipline  is  a 
powerful  means  of  grace,  and  often  would  be  the 
eflectual  means  of  recovering  the  backslider  if 
exercised  as  it  should  be.  Indeed,  this  may  be  said 
to  be  one  main  design  of  its  appointment.  If, 
whenever  there  is  an  appearance  of  declension  in 
a  church  member,  the  pastor  or  some  other  officer 
of  the  church  would  go  to  the  person,  and  in  the 
spirit  and  by  the  authority  of  Christ  would  ad- 
dress a  serious  admonition  to  him,  and  then  a 
second  and  a  third,  and  if  these  were  unheeded, 
then  bring  him  before  the  church,  backsliding,  in 
most  cases,  would  be  arrested  before  it  proceeded 
far.  But  every  member  of  the  church  has  a  duty 
to  perform  toward  erring  brethren.  When  they 
see  them  going  astray,  they  should  not  act  toward 
them  as  if  they  hated  them,  but  should  in  any 
wise  rebuke  them. 

Christian  reproof  from  one  Christian  to  another 


RELIGIOUS  EXPERIENCE.  357 

seems  to  be  almost  banished  from  our  churches. 
There  is  a  quick  eye  to  discern  a  brother's  faults, 
and  a  ready  tongue  to  speak  of  them  to  others, 
but  where  do  we  now  find  the  faithful  reprover  of 
sin,  who  goes  to  the  man  himself,  without  saying 
a  word  to  any  one,  and  between  themselves  faith- 
fully warns,  exhorts  and  entreats  a  straying  bro- 
ther to  return.  The  serious  discipline  of  formal 
accusations  and  witnesses,  etc.,  by  such  a  course 
would  be,  in  a  great  measure,  rendered  unneces- 
sary ;  but  the  practice  is  to  let  the  evil  grow  until 
it  has  become  inveterate  and  breaks  out  into  overt 
acts,  and  then  there  is  a  necessity  to  pay  attention  to 
the  matter  and  to  put  in  force  the  discipline  of  the 
church.  But  even  this  often  proves  salutary,  and 
is  a  powerful  means  of  reclaiming  the  offender,  or, 
if  he  persists  in  his  evil  courses,  it  serves  to  sepa- 
rate an  unworthy  member  from  tlie  communion 
of  saints.  But  when  church  officers  and  private 
Christians  utterly  fail  in  their  duty  toward  back- 
sliding brethren,  God  himself  often  makes  use  of 
means  of  his  own  which  do  not  require  the  inter- 
vention of  men.  He  smites  the  offender  with  his 
rod  and  causes  him  to  smart  in  some  tender  part. 
He  sends  such  afflictions  as  bring  his  sins  forcibly 
before  his  conscience.      He  deprives   him   of  the 


358  THOUGHTS  ON 

objects  for  the  sake  of  which  he  forsook  the  Lord — 
it  may  be  the  wife  of  his  youth  or  a  beloved  child 
on  which  his  affections  were  too  fondly  fixed  so  as 
to  become  idolatrous.  Or  if  it  was  the  love  of  the 
world  which  was  the  seductive  cause  of  his  back- 
sliding, riches  are  caused  to  "  make  to  themselves 
wings  and  flee  away  like  the  eagle  to  heaven." 
Or  was  the  love  of  ease  and  indulgence  of  the 
sensual  appetites  the  cause  of  his  delinquency,  the 
stroke  falls  on  his  own  body.  He  is  brought  low 
by  sickness,  and  is  tried  upon  his  bed  with  excru- 
ciating pains,  until  he  cries  out  in  his  distress  and 
humbly  confesses  his  sins.  Or  if  he  was  carried 
away  by  an  undue  love  of  the  honour  that  cometh 
from  men,  it  is  not  unlikely  that  his  reputation, 
which  he  cherished  with  a  fondness  which  caused 
him  to  neglect  the  honour  of  his  God,  will  be  per- 
mitted to  be  tarnished  by  the  tongue  of  slander, 
and  things  may  be  so  situated  that,  although  in- 
nocent, he  may  not  have  it  in  his  power  to  make 
the  truth  appear.  Children,  too  much  indulged, 
become,  by  their  misconduct,  fruitful  causes  of 
affliction  to  parents;  and  thus  they  are  made  to 
suffer  in  the  very  point  where  they  had  sinned. 
Look  at  the  case  of  Eli  and  of  David. 

All  afflictions,  however,  are  not  for  chastisement, 


RELIGIOUS  EXPERIENCE.  369 

but  sometimes  for  trial;  and  those  whom  God 
loves  best  are  most  afflicted  in  this  world.  They 
are  kept  in  the  furnace,  and  that  heated  seven 
times,  until  their  dross  is  consumed  and  their  piety 
shines  forth  as  pure  gold  which  has  been  tried  in 
the  fire.  But  we  are  now  concerned  only  with 
those  afflictions  which  are  most  effective  to  bring 
back  the  backslider ;  the  virtue  of  which  the 
Psalmist  acknowledges  when  he  says,  "  It  is  good 
for  me  to  be  afflicted,  for  before  I  was  afflicted  I 
went  astray."  It  may  be  truly  said  that  many 
who  had  backslidden  never  would  have  returned 
had  it  not  been  for  the  rod  ;  other  means  seemed 
to  have  lost  their  power,  but  this  comes  home  to 
the  feelings  of  every  one.  Whether  a  believer  is 
ever  permitted  to  go  out  of  the  world  in  a  back- 
slidden state  is  a  question  of  no  practical  import- 
ance ;  but  it  seems  probable  that  Christians  die  in 
all  conditions  in  which  any  of  this  character  are  ever 
found.  No  one  has  any  right  to  presume  that  if 
he  backslides  death  may  not  overtake  him  in  that 
unprepared  condition.  Backsliding,  then,  is  a 
fearful  evil ;  may  we  all  be  enabled  to  avoid  it, 
or,  if  fallen  into  it,  to  be  recovered  speedily  from 
so  dangerous  a  state ! 


CHAPTER  XV. 

The  rich  man  and  the  poor — The  various  trials  of  believers. 

rXIHEY  are  not  the  happy  whom  the  blinded 
world  think  to  be  such.  The  man  of  success- 
ful enterprise  and  increasing  wealth  had  some 
enjoyment  while  busily  occupied  in  making  a  for- 
tune, but  now,  when  he  has  arrived  at  a  higher 
pitch  of  wealth  than  his  most  sanguine  hopes  had 
anticipated,  he  is  far  from  being  happy  or  even 
contented.  The  desire  of  acquisition  has  grown 
into  an  inveterate  habit,  and  he  cannot  stop  in 
his  career ;  he  must  find  out  some  new  enterprise ; 
he  must  engage  in  some  new  speculation;  and  be- 
fore all  is  over  it  is  well  if  he  loses  not  all  he  had 
gained ;  and  being  accustomed  to  live  high,  he  is 
unprepared  to  meet  poverty,  and  to  preserve  his 
family  from  such  a  mortifying  change  of  .circum- 
stances he  contrives  ways  and  means  to  defraud 
his  creditors.  This  man  is  not  happy  in  his  pros- 
perity, and  under  a  reverse  of  fortune  he  is  truly 
miserable.     He  has  put  away  a  good  conscience, 

MfiO 


ON  RELIGIOUS  EXPERIENCE.  361 

which  is  the  most  essential  ingredient  in  that  peace 
which  Christ  gives  to  his  disciples.  His  reputa- 
tion, too,  if  not  tarnished,  remains  under  a  dark 
cloud  of  suspicion  which  never  can  be  removed. 
Abroad,  he  meets  with  neglect,  and  sometimes  con- 
tempt, from  those  on  whom  he  once  looked  down ; 
at  home,  he  has  before  him  the  sad  spectacle  of  a 
family  degraded  from  their  former  rank,  and  un- 
der all  the  feelings  of  mortified  pride  struggling  to 
conceal  their  poverty  from  the  gaze  and  contempt 
of  an  unpitying  world.  But  even  if  no  reverse  is 
experienced,  and  the  man  continues  to  be  success- 
ful in  all  his  enterprises,  and  if  at  the  close  of  his 
career  he  can  calculate  millions  in  the  bank  or  in 
real  estate,  his  only  remaining  difficulty  is  how  to 
dispose  of  such  a  mass  of  wealth.  He  has  a  son, 
it  is  true,  but  he  is  a  base  profligate,  and  in  a  sin- 
gle year  would,  by  reckless  speculation  or  at  the 
gaming-table,  dissipate  the  whole  which  has  been 
so  carefully  hoarded  up.  And  yet  this  man  could 
scarcely  be  induced  to  give  a  dollar  to  any  benev- 
olent object,  lest  he  should  lessen  the  amount 
which  he  was  by  every  means  raking  together  for 
this  unworthy  son.  He  has  daughters,  too,  whose 
husbands  in  selecting  them  had  more  respect  to 
their  fortunes  than  to  any  personal  qualifications. 


362  THOUGHTS  ON 

and  these  are  impatient  that  the  old  uan  should 
live  so  long  and  hold  the  purse-strings  with  so 
close  a  grip.  Though  they  will  go  through  all 
the  ceremonial  of  deep  grief  and  mourn  as  de- 
cently and  as  long  as  fashion  requires,  yet  no  event 
is  heard  with  more  heartfelt  pleasure  than  that 
their  aged  relative  is  at  last  obliged  to  give  up 
all  his  possessions. 

Are  the  rich  happy?  Not  such  as  have  been 
described.  But  there  are  a  favoured  few  who  seem 
to  have  learned  the  secret  of  using  wealth  so  as  to 
do  much  good  and  to  derive  from  it  much  enjoy- 
ment. They  are  desirous  of  making  increase  too, 
but  it  is  all  for  the  Lord  ;  not  to  be  hoarded  until 
they  are  obliged  to  leave  it,  and  then  to  be  dis- 
tributed among  benevolent  societies.  No ;  they 
are  continually  contriving  methods  of  making  it 
produce  good  now.  They  are  parsimonious  to 
themselves  that  they  may  be  liberal  to  the  poor 
and  may  be  able  to  enrich  the  treasury  of  the 
Lord.  Such  men  are  blessed  in  their  deed,  and, 
though  unostentatious  in  their  charities,  their  light 
cannot  be  hid.  A  few  rich  men  of  this  descrip- 
tion have  lived  in  England,  and  even  our  new 
country  records  with  gratitude  the  names  of  a  few 
benefactors  of  the  public ;  and  we  trust  in  God 


RELIGIOUS  EXPERIENCE.  363 

that  the  number  will  be  multiplied.     Readei,  go 
and  do  likewise. 

But  more  commonly  the  elect  of  God  are  not 
called  to  glorify  him  in  this  way.  Wealth  is  a 
dangerous  talent,  and  is  very  apt  so  to  block  up 
the  way  to  heaven  that  they  who  do  press  in  have, 
as  it  were,  to  squeeze  through  a  gate  as  difficult 
of  entrance  as  the  eye  of  a  needle  to  a  camel ;  and, 
alas !  many  professors  who  bid  fair  for  heaven 
when  in  moderate  circumstances,  after  becoming 
rich  are  found  "  drowned  in  perdition  " — "  pierced 
through  with  many  sorrows."  Poverty  and  suf- 
fering are  by  infinite  wisdom  judged  best  for  the 
traveller  to  Zion.  Let  the  Lord's  people  be  con- 
tented with  their  condition,  and  thankful  that 
they  are  preserved  from  snares  and  temptations 
which  they  would  have  found  it  difficult  to  with- 
stand. God  will  not  suffer  them  to  be  tempted 
above  what  they  are  able  to  bear,  but  with  the 
temptation  provides  a  way  for  their  escape.  The 
rich  are  exposed  to  suffering  as  well  as  the  poor, 
though  their  sufferings  may  be  of  a  different  kind. 
The  poor  man  may  be  forced  by  necessity  to  live 
on  coarse  bread ;  the  rich  man  also,  while  tanta- 
lized with  the  daily  sight  of  the  finest  of  the  wheat, 
is  obliged  for  the  sake  of  his  health  to  live  upon 


364  THOUGHTS  ON 

bran.  The  poor  man  lies  on  a  hard  hed,  because 
he  can  afford  to  get  no  better ;  the  rich  man  lies 
as  hard  to  preserve  himself  from  aches  and  pains 
which  are  the  natural  fruit  of  luxury.  The  poor 
man  has  little  of  the  honours  of  the  world,  but 
then  he  is  envied  by  none  and  passes  along  in  ob- 
scurity, without  being  set  up  as  a  mark  to  be  shot 
at  by  envy  and  malignity,  which  is  often  the  lot 

*  of  the  rich.  When  sickness  comes  the  rich  man 
has  some  advantages,  but  when  oppressed  with 
painful  sickness  neither  a  bed  of  down  nor  rich 
hangings  and  carpets  contribute  anything  to  his 
relief;  and  in  such  a  time  of  distress  the  priva- 
tions of  the  poor,  though  the  imagination  readily 
magnifies  them,  add  not  much  to  the  pain  pro- 
duced by  disease. 

But  we  have  dwelt  too  long  on  this  comparison 
between  the  real  sufferings  of  the  rich  and  the  poor. 
More,  after  all,  depends  upon  the  submission  and 
patient  temper  of  the  mind   than  upon  external 

.  circumstances ;  and  indeed  so  short  is  the  time  of 
man's  continuance  upon  earth,  and  so  infinite  the 
joys  or  miseries  of  the  future  world,  that  to  make 
much  of  these  little  differences  would  be  like  esti- 
mating the  weight  of  a  feather  when  engaged  in 
weighing  mountains.     Who  thinks  it  a  matter  of 


RELIGIOUS  EXPERIENCE.  365 

any  concern  whether  the  circumstances  of  persons 
who  lived  a  thousand  years  ago  were  affluent  or 
destitute,  except  so  far  as  these  external  enjoyments 
and  privations  contributed  to  their  moral  improve- 
ment or  the  contrary  ?  If  we  could  be  duly  im- 
pressed with  the  truths  which  respect  our  eternal 
condition,  we  should  consider  our  afflictions  here 
as  scarcely  worthy  of  being  named.  Thus  the 
apostle  Paul  seemed  to  view  his  own  sufferings 
and  those  of  his  fellow-Christians  when  he  said, 
"  For  I  reckon  that  the  sufferings  of  this  present 
time  are  not  worthy  to  be  compared  with  the  glory 
which  shall  be  revealed  in  us."  Compared  with 
the  sufferings  of  others,  those  of  the  apostle  were 
neither  few  nor  small,  but  in  the  view  of  eternity 
by  faith  he  calls  them  "these  light  afflictions  which 
are  but  for  a  moment ;"  and  he  had  learned  the 
happy  art  not  only  of  being  contented  in  what- 
ever state  he  was,  but  of  rejoicing  in  all  his  tribu- 
lations— not  that  tribulation,  considered  in  itself, 
could  be  a  matter  of  rejoicing,  for  who  ever  found 
pain  and  reproach  to  be  pleasant  ?  But  he  rejoiced 
in  these  things  on  account  of  their  salutary  ef- 
fects, "  for,"  says  he,  "  tribulation  worketh  patience, 
and  patience  experience,  and  experience  hope, 
and   hope  maketh  not  ashamed,  because  the  love 


366  THOUGHTS  ON 

of  God  is  shed  abroad  in  i^  ur  hearts  by  the  Holy 
Ghost." 

The  primitive  Christians  were  encouraged  to 
bear  patiently  and  joyfully  their  present  sufferings, 
on  account  of  the  rich  and  gracious  reward  which 
awaited  them  in  the  world  to  come.  Upon  the  mere 
principle  of  contrast  our  earthly  sorrows  will  render 
our  heavenly  joys  the  sweeter.  But  this  is  not  all. 
Hear  the  words  of  Jesus  himself:  "Blessed  are 
they  who  are  persecuted  for  righteousness'  sake, 
for  theirs  is  the  kingdom  of  heaven.  Blessed  are 
ye  when  men  shall  revile  you  and  persecute  you, 
and  say  all  manner  of  evil  against  you,  falsely,  for 
my  sake :  rejoice  and  be  exceeding  glad,  for  great  is 
your  reward  in  heaven."  Peter  also  testifies  to  the 
same  effect :  "  And  if  ye  suffer  for  righteousness' 
sake,  happy  are  ye,"  "  for  it  is  better,  if  the  will 
of  God  be  so,  that  ye  suffer  for  well-doing  than 
for  evil-doing.  For  Christ  once  suffered,  the  just 
for  the  unjust."  He  was  also  of  the  same  opinion 
with  his  brother  Paul,  that  Christians  ought  to 
rejoice  in  all  their  sufferings  for  righteousness'  sake. 
"  Beloved,"  says  he,  "  think  it  not  strange  concern- 
ing the  fiery  trial  which  is  to  try  you,  as  though 
some  strange  thing  happened  unto  you ;  but  re- 
joice,  irasmuch  as  ye   are  partakers  of   Christ's 


RELIGIOUS  EXPEBENCE.  367 

sufiPerings,  that  when  his  glory  shall  be  revealed 
ye  may  be  glad  also  with  exceeding  joy.  If  ye  be 
.reproached  for  the  name  of  Christ,  happy  are  ye, 
for  the  Spirit  of  God  resteth  on  you."  "  If  any 
man  suffer  as  a  Christian,  let  him  not  be  ashamed, 
but  let  him  glorify  God  on  his  behalf."  Let 
Zion's  mourners  lift  up  their  heads  and  rejoice,  for 
though  weeping  may  endure  for  a  night,  joy  Com- 
eth in  the  morning.  Let  all  Christians  manifest 
to  others  the  sweetness  and  excellency  of  religion 
by  rejoicing  continually  in  the  Lord.  The  peren- 
nial sources  of  their  spiritual  joy  can  never  fail, 
for  while  God  lives  and  reigns  they  ought  to  re- 
joice. Since  Christ  has  died,  and  ever  lives  to 
make  intercession  for  them,  they  have  ground  of 
unceasing  joy.  While  the  throne  of  grace  is  ac- 
cessible let  the  saints  rejoice;  let  them  rejoice  in 
all  the  promises  of  God,  which  are  exceeding  great 
and  precious,  and  are  all  yea  and  amen  in  Christ 
Jesus  to  the  glory  of  God. 

In  one  sense  all  our  sufferings  are  the  fruits  of 
sin,  for  if  we  had  never  sinned  we  should  never 
have  suffered ;  but  in  another  sense  the  sufferings 
of  believers  are  produced  by  love:  "whom  the 
Father  loveth  he  chasteneth,  and  scourgeth  every 
son  whom  ho  receiveth."     As  in  the  economy  of 


368  THOUGHTS  ON 

salvation  God  leaves  his  chosen  people  to  struggle 
with  the  remainders  of  sin  in  their  own  hearts,  so 
he  has  ordained  that  their  pilgrimage  to  the  heav- 
enly Canaan  shall  be  through  much  tribulation. 
From  the  beginning  the  saints  have  generally  been 
a  poor  and  an  afflicted  people,  often  oppressed  and 
persecuted ;  and  when  exempt  from  sufferings  from 
the  hands  of  men  they  are  often  visited  with  sick- 
ness or  have  their  hearts  sorely  lacerated  by  the 
bereavement  of  dear  friends,  are  punished  with 
poverty  or  loaded  with  obloquy  and  reproach. 
There  seems  to  be  an  incongruity  in  believers  en- 
joying ease  and  prosperity  in  this  world,  when 
their  Lord  was  a  "  man  of  sorrows  and  acquainted 
with  grief."  It  seems,  indeed,  to  be  a  condition  of 
our  reigning  with  him  that  we  should  suffer  with 
him.  When  James  and  John,  under  the  influence 
of  ambition^  asked  for  the  highest  places  in  his 
kingdom,  he  said  to  them,  "  Can  ye  drink  of  the 
cup  which  I  drink  ofj  and  be  baptized  with  the 
baptism  that  I  am  baptized  with  ?"  They  seem 
not  to  have  understood  his  meaning,  for  with  self- 
confidence  tliey  answered,  "  We  are  able."  He  re- 
plied, "Ye  shall  indeed  drink  of  the  cup  that  I 
drink  of,  and  be  baptized  with  the  baptism  that  I 
am  baptized  with." 


RELIGIOUS  EXPERIENCE.  369 

For  the  Christian  to  seek  great  things  for  him- 
self here  does  not  become  the  character  of  a  dis- 
ciple of  the  meek  and  lowly  Jesus.  The  early- 
Christians  were  called  to  endure  much  persecution, 
but  they  did  not  count  their  lives  dear  unto  them, 
When  the  apostles  after  our  Lord's  ascension  were 
publicly  beaten  for  preaching  that  the  Saviour  was 
risen,  they  rejoiced  together  that  they  were  counted 
worthy  to  suffer  such  things  for  his  name's  sake. 
It  is  a  striking  peculiarity  in  the  religion  of  Christ 
that  in  the  conditions  of  discipleship  "  taking  up 
the  cross"  is  the  first  thing.  He  never  tempted 
any  to  follow  him  with  the  promise  of  earthly 
prosperity  or  exemption  from  suffering.  On  the 
contrary,  he  assures  them  that  in  the  world  they 
shall  have  tribulation.  He  does,  indeed,  promise 
to  those  who  forsake  father  and  mother,  wife  and 
children,  brothers  and  sisters,  houses  and  lands,  a 
compensation  of  a  hundred-fold  more  than  they 
had  left ;  but  he  permits  them  not  to  fall  into  the 
delusion  that  this  hundred-fold  was  to  consist  in 
earthly  good  things,  for  he  immediately  adds, 
"with  persecution."  Whosoever  will  not  take 
Christ  with  his  cross,  shall  never  sit  with  him  on 
his  throne.  "No  cross,  no  croion"  holds  out  an 
important  truth   in  few  wordo.     Christ,  in  his  in- 

24 


370  THOUGHTS  ON 

tercessory  prayer,  does  request  for  his  disciples 
that  they  may  be  kept  from  the  evil  which  is  in 
the  world,  but  he  means  from  the  "  evil  one" — 
from  the  evil  of  sin  and  from  temptations  above 
their  strength  to  endure. 

The  reasons  why  Christ  has  chosen  that  his  peo- 
ple should  be  afflicted,  and  often  sorely  persecuted, 
are  not  difficult  to  be  ascertained.  In  the  former 
essay  it  was  shown  that  the  rod  is  one  of  God's 
means  for  recovering  backsliders  from  their  wan- 
derings, but  afflictions  are  also  employed  to  pre- 
vent Christians  from  backsliding.  In  prosperity 
pride  is  apt  to  rise  and  swell,  carnal  security  blinds 
their  eyes,  the  love  of  riches  increases,  spiritual 
affections  are  feeble  and  eternal  things  are  viewed 
as  far  off  and  concealed  by  a  thick  mist.  These 
circumstances  are,  indeed,  the  common  precursors 
of  backsliding,  but  to  prevent  this  evil,  and  to 
stir  up  the  benumbed  feelings  of  piety,  the  be- 
liever is  put  into  the  furnace.  At  first  he  finds 
it  hard  to  submit,  and  is  like  a  wild  bull  in  a  net. 
His  pride  and  his  love  of  carnal  ease  resist  the 
hand  that  smites  him,  but  severe  pain  awakes 
him  from  his  sleep,  and  he  finds  himself  in  the 
hands  of  his  heavenly  Father,  and  sees  that  noth- 
ing can    be  gained    by   murmuring    or    rebelling. 


RELIGIOUS  EXPERIENCE.  371 

His  sins  rise  up  to  view,  and  he  is  convinced  of 
the  justice  of  the  divine  dispensations.  His  hard 
heart  begins  to  yield,  and  he  is  stirred  up  to  cry- 
mightily  to  God  for  helping  grace.  Although  he 
wishes  and  prays  for  deliverance  from  the  j:ressure 
of  affliction,  yet  he  is  more  solicitous  that  it  should 
be  rendered  effectual  to  subdue  his  pride,  wean 
him  from  the  love  of  the  world  and  give  perfect 
exercise  to  patience  and  resignation,  than  that  it 
should  be  removed.  He  knows  that  the  furnace 
is  the  place  for  purification.  He  hopes  and  prays 
that  his  dross  may  be  consumed,  and  that  he  may 
come  forth  as  gold  which  has  passed  seven  times 
through  the  refiner's  fire. 

Paul  attributes  a  powerful  efficacy  to  afflictions, 
so  as  to  place  them  among  the  most  efficacious 
means  of  grace.  "  For,"  says  he,  "  our  light  afflic- 
tion, which  is  but  for  a  moment,  worketh  out  for 
us  a  far  more  exceeding  and  eternal  weight  of 
glory."  "  Furthermore,  we  have  had  fathers  of 
our  flesh  which  corrected  us,  and  we  gave  them 
reverence ;  shall  we  not  much  rather  be  in  subjec- 
tion to  the  Father  of  spirits  and  live  ?  For  they, 
verily,  for  a  few  days,  corrected  us  after  their  own 
pleasure;  but  he  for  our  profit,  that  we  might  be 
partakers  of  his  holiness.     Now,  no  chastening  for 


372  THOVOHTS  ON 

the  present  seemeth  to  be  joyous,  but  grievous ; 
nevertheless,  afterward  it  yieldeth  the  peaceable 
fruit  of  righteousness  unto  them  who  are  exer- 
cised thereby."  When  faith  is  in  very  lively  ex- 
ercise believers  can  rejoice  even  in  tribulation. 
Not  that  they  cease  to  feel  the  pain  of  the  rod — 
for  then  it  would  cease  to  be  an  affliction — but 
while  they  experience  the  smart  they  are  convinced 
that  it  is  operating  as  a  salutary  though  bitter 
medicine,  and  they  rejoice  in  the  prospect  or  feel- 
ing of  returning  health.  But  again  God  pours 
not  the  rich  consolations  of  his  grace  into  a  heart 
that  is  not  broken.  "  He  sendeth  the  rich  empty 
away."  "  The  whole  need  not  a  physician ;"  but 
when  by  affliction  he  has  broken  the  hard  heart 
and  emptied  it  of  self-confidence,  he  delights  to 
pour  in  the  joy  of  the  Holy  Ghost.  Therefore, 
it  often  occurs  that  the  believer's  most  joyful  sea- 
sons are  his  suffering  seasons.  He  has,  it  is  true, 
more  pungent  pain  than  when  in  prosperity  and 
ease,  but  he  has  also  richer,  deeper  draughts  of 
consolation.  Though  sorrow  and  joy  are  opposite, 
there  is  a  mysterious  connection  between  them. 
Sorrow,  as  it  were,  softens  and  prepares  the  heart 
for  the  reception  of  the  joy  of  the  Lord. 

As  the  dispensations  of  God  toward   his  chil- 


RELIGIOUS  EXPERIENCE.  373 

dren  are  exceedingly  diverse  in  different  ages,  so 
his  dealings  with  individual  believers  who  live  at 
the  same   time  are  very  different.     Why  it  is  so 
we  cannot  tell,  but  we  are  sure  that  he  has  wise 
reasons  for  all  that  he  does.     In  some  cases  pious 
j)ersons  appear  to  pass  through  life  with  scarcely 
a  touch  from  his  rod,  while  others,  who  to  us  do 
not  appear  to  need  more  chastisement  than  those, 
are  held  the  greater  par    of  their  life  under  the 
heavy  pressure  of  affliction  with  scarcely  any  in- 
termission.     Here    is    a   Christian    man   who   has 
nearly  reached    the    usual  termination   of  human 
life,  and  has  hardly  known   what  external  afflic- 
tion  is    in    his   own    experience.     Prosperity    has 
attended   him    through    his    whole   course.       But 
there  is  a  desolate  widow  who  has  been  bereaved 
of  her  husband  and  children,  and  has  neiti'ier  bro- 
ther nor  sister,  nephew  nor  niece,  and  for  eight 
years  has  been   confined   to  bed   by  wasting  and 
painful  disease,  and  has  no  hope  of  relief  on  this 
side  of  the  grave.     Such  a  disparity  is  striking, 
but  we  see  only  the  outside  of  things.     There  are 
sore  afflictions  of  the  mind  while  the  body  is  in 
health.     That  man  may  have  had  severer  chastise- 
ments than  this  afflicted,  desolate  widow.     I  have 
heard  an  aged  Christiai    declare  that  though    he 


374  THOUGHTS  ON 

had  experienced  much  sickness,  lost  many  dear 
friends  and  met  with  many  sore  disappointments 
in  life,  his  sufferings  on  these  accounts  were  not 
to  be  compared  with  the  internal  anguish  which 
he  often  endured,  and  of  which  no  creature  had 
the  least  conception.  This  shows  that  we  are  not 
competent  to  form  an  accurate  judgment  of  the 
sufferings  of  different  persons.  Besides,  when 
affliction  has  been  long  continued  we  become  in  a 
measure  accnstomed  to  it,  and  as  it  were  hardened 
against  it;  but  when  we  judge  of  such  cases  we 
transfer  our  own  acute  feelings  to  the  condition, 
which  are  no  correct  standard  of  the  sufferings  of 
the  patient  under  a  lingering  disease. 

The  widow,  to  whom  I  referred,  was  not  a  fic- 
titious, but  a  real  person.  I  once  visited  her  and 
conversed  with  her,  and  found  her  serene  and 
iiappy,  desiring  nothing  but  a  speedy  departure, 
that  she  might  be  absent  from  the  body  and  pres- 
ent with  the  Lord;  but  she  was  not  impatient; 
she  was  willing  to  remain  and  suflFer  just  as  long 
as  God  pleased.  Her  heart  was  truly  subdued 
to  the  obedience  of  Christ.  There  was  only  one 
earthly  object  for  which  she  seemed  to  feel  solicitude, 
and  that  was  the  little  forsaken  and  almost  deso- 
late church  of  w^ich  she  was  a  member.     For  a 


RELIGIOUS  EXPERIENCE.  375 

series  of  years  disaster  after  disaster  had  fallen 
upon  this  little  flock.  Their  house  of  worship 
had  been  accidentally  burnt,  they  had  been  so  long 
without  a  pastor  that  they  dwindled  down  to  a 
few  disheartened  and  scattered  members,  and  only 
one  aged  elder  remained.  Seldom  was  there  an 
occasional  sermon  in  the  place,  as  they  had  no  con- 
venient house  of  meeting  on  the  Sabbath.  Now, 
although  this  poor  widow  could  not  have  attended 
if  there  had  been  preaching  every  Lord's  day,  yet 
that  little  church  lay  as  a  burden  on  her  mind ; 
and  I  heard  a  minister  who  knew  the  circum- 
stances say  that  as  once  a  poor  wise  man  saved  a 
city,  so  this  poor  pious  widow  by  her  prayers  saved 
a  church  from  extinction ;  or  before  her  death  a 
neat,  new  church  was  erected  and  a  pastor  settled, 
and  a  number  of  souls  hopefully  converted  and 
gathered  into  the  church. 

I  was  once  on  a  visit  to  a  friend  who  requested 
me  to  accompany  her  to  see  a  sick  woman  supposed 
to  be  near  her  end.  The  house  was  not  a  cabin, 
but  a  mere  wreck  of  a  once  comfortable  dwelling. 
Every  appearance  of  comfort  was  absent.  The 
partitions  appeared  to  have  been  taken  down,  and 
the  whole  house  was  turned  into  one  large  room. 
There  was  no  glass  in  the  windows;  but  tliat  mat- 


376  ON  RELIGIOUS  EXPERIENCE. 

tered  net — it  was  summer.  Upon  entering  this 
desolate  place,  I  saw  the  sick  woman  lying  on  a 
miserable  bed,  unable  to  raise  her  head  from  the 
pillow,  and  attended  only  by  an  aged  mother  above 
eighty  years  of  age  and  a  little  daughter  about 
seven  or  eight.  Here,  indeed,  seemed  to  be  the 
very  picture  of  wretchedness ;  and  I  was  told  that 
her  brutal  husband  generally  came  home  drunk, 
and  never  gave  her  a  kind  or  soothing  word. 
Hear  the  conclusion.  I  verily  thought  before  I 
left  the  house  that  this  was  the  happiest  woman  I 
ever  saw.  Her  devout  and  tender  eye  was  sweetly 
fixed  on  heaven.  Her  countenance  was  serene  and 
illumined  with  a  heavenly  smile. 


CHAPTER  XVI. 

Deathbed  of  the  believer. 

TXTE  have  arrived  now  at  a  very  solemn  part  of 
our  subject.  The  writer  feels  that  it  is  so  to 
himself,  as  he  knows  that  he  must  soon  be  called 
to  travel  the  road  which  leads  to  the  narrow  house 
appointed  for  all  living.  If  after  having  gone 
through  this  scene  he  were  permitted  to  return 
and  finish  these  papers  on  Religious  Experience 
by  narrating  what  the  soul  suffers  in  passing  the 
gate  of  death,  and  more  especially  what  are  its 
views  and  feelings  the  moment  after  death,  he 
would  be  able  to  give  information  which  at  pres- 
ent no  mortal  can  communicate.  The  thought 
has  often  occurred,  when  thinking  on  this  subject, 
that  the  surprise  of  such  a  transition  as  that  from 
time  to  eternity,  from  the  state  of  imprisonment 
in  this  clay  tenement  to  an  unknown  state  of  ex- 
istence, would  be  overwhelming  even  to  the  pious. 
But  these  are  shortsighted  reflections.  We  under- 
take to  judge  of  eternal  things  by  rules  only  suited 

.H77 


378  THOUGHTS  ON 

to  our  present  state  of  being  and  our  present  feel- 
ings. That  the  scene  will  be  new  and  sublime 
beyond  all  conception  cannot  be  doubted,  but  what 
our  susceptibilities  and  feelings  will  be  when  sep- 
arated from  the  body  we  cannot  tell.  Is  it  not 
possible  that  our  entrance  on  the  unseen  world 
may  be  preceded  by  a  course  of  gradual  i:>repara- 
tion  for  the  wonderful  objects  which  it  contains, 
analogous  to  our  progress  through  infancy  in  the 
present  world  ?  That  knowledge  of  future  things 
will  be  acquired  gradually,  and  not  instantaneously, 
we  are  led  to  believe  from  the  constitution  of  the 
human  mind  and  from  all  the  analogies  of  nature. 
The  soul  may  therefore  have  to  go  to  school  again 
to  learn  the  first  elements  of  celestial  knowledge ; 
and  who  will  be  the  instructors,  or  how  long  this 
training  may  continue,  it  would  be  vain  to  con- 
jecture. Whether  in  this  gradual  progress  in  the 
knowledge  of  heavenly  things  our  reminiscences 
of  the  transactions  in  which  we  were  engaged 
upon  earth  will  be  from  the  first  vVid  and  perfect, 
or  whether  these  things  will  at  first  be  buried  in  a 
sort  of  oblivion,  and  be  brought  up  to  view  grad- 
ually and  successively,  who  can  tell  us?  But  I 
must  withdraw  my  imagination  from  a  subject  to 
which  her  powers  are  entirely  'nadequate. 


RELIGIOUS  EXPERIENCE.  379 

Though  I  have  been  fond  of  those  writings  of 
Dick,  Taylor  and  Watts  which  give  free  scope  to 
reasonings  from  analogy  in  regard  to  the  future 
condition  of  the  believer,  yet  I  am  persuaded  that 
they  add  nothing  to  our  real  knowledge.  Their 
lucubrations  resemble  the  vain  efforts  of  a  man 
born  blind  to  describe  to  his  fellow- sufferers  the 
brilliance  of  the  stars,  the  splendours  of  the  sun 
or  the  milder  beauties  of  a  lovely  landscape.  When 
he  seems  to  himself  to  approach  nearest  to  the  ob- 
ject he  in  fact  is  most  remote  from  any  just  con- 
ceptions of  it.  This  brings  to  recollection  what 
has  often  appeared  highly  probable  in  regard  to 
the  development  of  our  mental  powers — that  as 
in  infancy  some  of  our  most  important  faculties, 
as,  for  example,  reason,  conscience  and  taste,  are 
entirely  dormant,  and  gradually  and  slowly  make 
their  appearance  afterward,  so  probably  this  whole 
life  is  a  state  of  infancy  in  relation  to  that  which 
is  to  come,  and  there  may  exist  now  in  these  incom- 
prehensible souls  of  ours  germs  of  faculties  never 
in  the  least  developed  in  this  world,  but  which 
will  spring  into  activity  as  soon  as  the  soul  feels 
the  penetrating  beams  of  celestial  light,  and  which 
win  be  brought  to  maturity  just  at  the  time  when 
th^rf   are   needed.      The  capacity    if  the    beatific 


380  THOUGHTS  ON 

vision  may  now  be  possessed  by  the  soul,  deeply 
enveloped  in  that  darkness  which  conceals  the  in- 
ternal powers  of  the  mind  even  from  itself,  except 
so  far  as  they  are  manifested  by  their  actual  exer- 
cise. How  shallow,  then,  is  all  our  mental  phi- 
losophy by  which  we  attempt  to  explore  the  depths 
of  the  human  mind  !  But  are  these  conjectural 
speculations  for  edification  ?  Do  they  bring  us 
any  nearer  to  God  and  to  our  beloved  Redeemer  ? 
I  cannot  say  that  they  do.  At  the  best,  they  are 
no  more  than  an  innocent  amusement,  and  in  in- 
dulging them  we  are  in  great  danger  of  becoming 
presumptuous,  and  even  foolish,  by  supposing  that 
we  possess  knowledge,  when  in  fact  our  brightest 
light  is  but  darkness.  Vain  man  would  be  wise. 
Let  us  then  cease  from  them — let  us  cease  from 
our  own  unsubstantial  dreams,  and  lay  fast  hold 
of  the  sure  word  of  prophecy  as  of  a  light  shining 
in  a  dark  place.  "  To  the  law  and  to  the  testi- 
mony ;  if  they  speak  not  according  to  these,  there 
is  no  light  in  them ;"  or,  as  some  render  the  pas- 
sage, "  light  shall  never  rise  to  them."  One  sim- 
ple declaration  of  the  word  of  God  is  worth  more 
to  a  soul  descending  into  the  valley  and  shadow 
of  death  than  all  the  ingenious  and  vivid  imagin- 
ings of  the  brightest  human  minds. 


BELIGWUS  EXPERIENCE.  381 

Considering  the  absolute  and  undoubted  cer- 
tainty of  our  departure  out  of  life,  it  seems  passing 
strange  that  we  should  be  so  unconcerned.  If  even 
one  of  a  million  escaped  death,  this  might  afford 
some  shadow  of  a  reason  for  our  carelessness,  but 
we  know  that  "  it  is  appointed  unto  men  once  to 
die."  In  this  warfare  there  is  no  discharge,  and 
yet  most  men  live  as  if  they  were  immortal.  I 
remember  the  foolish  thought  which  entered  my 
childish  mind  when  my  mother  informed  me  that 
we  all  must  die.  1  entertained  the  hope  that  be- 
fore my  time  came  some  great  change  would  take 
place,  I  knew  not  how,  by  which  I  should  escape 
this  dreaded  event.  I  have  nothing  to  do  with 
the  death  of  the  wicked  at  present.  The  dying 
experience  of  the  believer  is  our  proper  subject, 
and  we  read  that  one  object  of  Christ's  coming 
into  the  world  was  "  to  deliver  such  as  were  all 
their  lifetime  in  bondage  through  fear  of  death." 
Death,  in  itself  considered,  is  a  most  formidable 
evil,  and  can  be  desirable  to  none.  The  fear  of 
death  is  not  altogether  the  consequence  of  sin ; 
the  thing  is  abhorrent  to  the  constitution  of  man. 
Death  was  held  up  in  terror  to  our  first  parents 
when  innocent  to  prevent  their  transgression ;  and 
'aving  entered  the  world  by  their  sin  in  whom  we 


382  THOUGHTS  ON 

sinned,  this  event  has  been  ever  since  a  terror  to 
mortals — "The  King  of  Terrors."  Man  in- 
stinctively cleaves  to  life;  so  does  every  sentient 
being.  There  are  only  two  things  which  can  pos- 
sibly have  the  effect  of  reconciling  any  man  to 
death.  The  first  is,  the  hope  of  escaping  from 
misery  which  is  felt  to  be  intolerable :  the  other, 
an  assurance  of  a  better,  that  is  a  heavenly  country^ 
The  Captain  of  our  salvation  conquered  death — 
that  is,  the  devil— by  dying  himself.  By  this 
means  he  plucked  from  this  monster  his  deadly 
sting,  by  satisfying  the  demands  of  God's  holy 
law.  "  For  the  sting  of  death  is  sin,  and  the 
strength  of  sin  is  the  law."  All  those,  therefore, 
who  are  united  to  Christ  meet  death  as  a  con- 
quered and  disarmed  enemy.  Against  them  he  is 
powerless.  Still,  however,  he  wears  a  threatening 
aspect,  and  although  he  cannot  kill,  he  can  frown 
and  threaten,  and  this  often  frightens  the  timid 
sheep.  They  often  do  not  know  that  they  are  de- 
livered from  his  tyranny,  and  that  now  he  can  do 
nothing  but  falsely  accuse  and  roar  like  a  hungry 
lion  disappointed  of  his  prey.  There  are  still 
some  who  all  their  lifetime  are  subject  to  bond- 
age "  through  fear  of  death."  Their  confidence 
is   shaken    by  so    many   distressing   doubts  that, 


RELIGIOUS  EXPERIENCE.  383 

though  sincerely  engaged  in  the  service  of  God, 
they  can  never  think  of  death  without  sensible 
dread ;  and  often  they  are  afraid  that  when  the 
last  conflict  shall  come  they  will  be  so  over- 
whelmed with  terror  and  despair  that  they 
shall  prove  a  dishonour  to  their  Christian  pro- 
fession. 

I  recollect  a  sickly  but  pious  lady,  who  with  a 
profusion  of  tears  expressed  her  anxiety  and  fear 
in  the  view  of  her  approaching  end ;  and  there 
sepmed  to  be  ground  for  her  foreboding  apprehen- 
sions, because  from  the  beginning  of  her  profession 
she  had  enjoyed  no  comfortable  assurance,  but  was 
of  the  number  of  those  who,  though  they  "  fear 
God  and  obey  the  voice  of  his  servant,  yet  walk 
in  darkness  and  have  no  light"  of  comfort.  But 
mark  the  goodness  of  God  and  the  fidelity  of  the 
Great  Shepherd  !  Some  months  afterward  I  saw 
this  lady  on  her  deathbed,  and  was  astonished  to 
find  that  Christ  had  delivered  her  entirely  from 
her  bondage.  She  was  now  near  to  her  end,  and 
knew  it,  but  she  shed  no  tears  now  but  those  of 
joy  and  gratitude.  All  her  darkness  and  sorrow 
was  gone,  and  her  heart  glowed  with  love  to  the 
Redeemer,  and  all  her  anxiety  now  was  to  depart 
and  be  with  Jesus.     There  was,  as  it  were,  a  beam- 


384  THOUGHTS  ON 

ing  of  heaven  in  her  countenance.  I  had  before 
tried  to  comfort  her,  but  now  I  sat  down  by  hei 
bedside  to  listen  to  the  gracious  words  which  pro- 
ceeded from  her  mouth,  and  could  not  but  send  up 
the  fervent  aspiration,  "  Oh  let  me  die  the  death 
of  the  righteous,  and  let  my  last  end  he  like  hers !" 
Then  I  knew  that  there  was  One  who  had  con- 
quered death  and  him  who  has  the  power  of  death ; 
for  Satan,  to  the  last  moment,  was  not  permitted 
to  molest  her. 

No  arguments  have  ever  so  powerfully  operated 
on  my  mind  to  convince  me  of  the  reality  and 
power  of  experimental  religion  as  witnessing  the 
last  exercises  of  some  of  God's  children.  Some 
of  these  scenes,  though  long  past,  have  left  an  in- 
delible impression  on  my  memory,  and,  I  hope,  a 
salutary  impression  on  my  heart. 

Another  lady,  and  a  near  relative  of  the  former, 
I  had  often  observed  passing  along  her  way,  hum- 
ble, gentle,  silent,  evidently  not  seeking  to  be  con- 
spicuous, but  rather  to  remain  unnoticed  and  un- 
known. She  had  a  few  chosen  female  friends,  with 
whom  she  freely  communicated,  for  her  heart  was 
affectionate  and  her  disposition  sociable:  to  these 
she  poured  out  her  inmost  soul,  and  received  from 
them  a  similar  return.     She  was  crushed  under  an 


RELIGIOUS  EXPERIENCE.  385 

habitual  feeling  of  domestic  affliction,  but  not  of 
that  kind  which  freely  utters  its  complaints  and 
engages  the  sympathy  of  many ;  but  her  sorrows 
were  such  as  her  delicacy  of  feeling  did  not  permit 
her  even  to  allude  to.  The  conduct  of  an  impru- 
dent father  weighed  heavily  on  her  spirits ;  but 
toward  him — and,  her  mother  being  dead,  she  kept 
his  house — she  was  assiduously  respectful,  and 
while  he  made  himself  the  laughing-stock  of  his 
acquaintances,  she  endeavoured  to  make  his  home 
comfortable.  But  often  I  thought  that  her  lively 
sensibility  to  the  ridicule  and  reproaches  which 
fell  upon  him  would  be  an  injury  to  her  delicate 
constitution ;  and  the  more  so  because  this  was  a 
subject  on  which  she  would  not  converse,  even 
with  the  intimate,  confidential  friends  before  men- 
tioned. It  was  evident  that  her  health  was  slowly 
giving  way,  and  that  the  disease  which  carries  off 
nearly  one- half  of  the  adults  in  this  land  was 
secretly  consuming  her  vitals.  But  she  never 
complained,  and  seemed  rather  to  become  more 
cheerful  as  her  eye  became  more  brilliant  and  her 
cheeks  more  pallid.  She  was  for  a  long  time,  after 
tliis  seen  occupying  her  humble,  retired  place  in 
the  house  of  God,  and  still  went  her  accustomed 
rounds  among  her  poor  and  sick  neiglibours,  while 

25 


386  THOUGHTS  ON 

doing  everything  to  render  home  comfortable  to 
her  restless,  unhappy  parent. 

At  length,  however,  her  strength  failed,  and  she 
was  obliged  to  confine  herself  to  the  house,  and 
before  long  to  her  bed.  Being  informed  of  this, 
being  her  pastor,  I  visited  her.  Hitherto  her  ex- 
treme modesty  and  retired  habits  had  prevented 
me  from  having  much  personal  acquaintance  with 
this  excellent  woman.  I  was  accomjDanied  to  the 
house  by  one  of  her  intimate  friends,  who  still 
lives,  and  if  she  should  see  this  paper  will  readily 
recognize  the  portrait  of  her  beloved  friend.  The 
house  was  a  cottage,  and  all  its  furniture  of  home 
manufacture;  but  upon  the  whole  there  was  im- 
pressed a  neatness  and  order  which  indicated  a 
superior  taste  in  her  who  had  long  had  the  sole 
management.  I  did  not  know  but  that  from  her 
habitual  reserve  and  silence  she  would  be  embar- 
rassed in  her  feelings  and  reserved  in  her  commu- 
nications, but  I  was  happily  disappointed.  She 
received  me  with  an  affectionate  smile  and  a  cor- 
dial shake  of  the  hand,  and  said  that  she  was 
pleased  that  I  had  thought  it  worth  ray  while  to 
come  and  see  a  poor  dying  woman.  Not  many 
minutes  were  spent  in  compliments  or  general  re- 
marks :   she  entered  freely  and  most  intelligently 


RELIGIOUS  EXPERIENCE.  387 

into  a  narrative  of  her  religious  exercises,  which 
had  commenced  at  an  early  period  of  her  life,  but 
expatiated  in  the  sweetest  manner  on  the  divine 
excellences  of  the  Saviour ;  not  as  one  who  was 
speaking  what  she  had  learned  from  others  or 
from  the  mere  exertion  of  her  own  intellect,  but 
as  one  who  felt  in  the  heart  every  word  which  she 
uttered.  There  was  a  gentleness,  a  suavity  and  a 
meek  humility  expressed  in  every  tone  of  her 
voice,  and  the  same  depicted  on  every  lineament 
of  her  countenance.  Though  when  in  health  she 
was  never  reckoned  beautiful,  yet  there  was  now 
in  her  countenance,  animated  with  hope  and  love 
and  religious  joy — or  rather  peace — a  beauty  of 
countenance  which  I  never  saw  equalled.  It  was 
what  may  without  impropriety  be  called  spiritual 
beauty.  I  found,  what  I  had  not  known  before, 
that  her  mind  had  been  highly  cultivated  by  read- 
ing, and  this  was  manifest  in  the  propriety,  and, 
indeed  I  may  say,  elegance  of  her  language.  Not 
that  she  aimed  at  saying  fine  things.  Such  an 
idea  never  entered  her  humble  mind;  but  possess- 
ing, naturally,  a  good  understanding,  which  she 
had  carefully  improved  by  reading,  especially  the 
best  religious  authors,  and  being  now  animated 
with  a  flow  of  pious  affection  which  seemed  never 


388  THOUGHTS  ON 

to  ebb,  all  these  things  gave  her  language  a  fluency, 
a  glow  and  a  vividness  which  were  truly  remark- 
able. I  have  often  regretted  that  I  had  not  put 
down,  at  the  time,  her  most  striking  expressions, 
but  the  mere  words  could  convey  no  more  than 
the  shadow  of  such  a  scene. 

It  has  often  been  remarked  that  the  speeches  of 
great  orators,  when  written  and  read,  have  scarcely 
a  resemblance  to  the  same  speecli-  delivered  with 
all  the  jDathos,  the  grace  and  the  varied  intonations 
and  gestures  of  the  orator.  The  same  may  more 
truly  be  said  of  the  sayings  of  the  dying  Christian ; 
we  may  catch  the  very  words,  but  the  spirit,  the 
sacred  and  solemn  tones,  free  from  all  affectation, 
the  heavenly  serenity  of  countenance,  and  the 
nameless  methods  of  manifesting  the  pious  affec- 
tions of  the  heart,  never  can  be  preserved  nor  dis- 
tinctly conveyed  by  words  to  others.  The  mind 
of  this  young  lady  possessed  a  uniform  serenity, 
undisturbed  with  fears,  doubts  or  cares.  Every- 
thing seemed  right  to  her  submissive  temper.  It 
was  enough  that  her  heavenly  Father  appointed  it 
to  be  so.  For  many  weeks  she  lay  in  this  state 
:)f  perfect  tranquillity,  as  it  were  in  the  suburbs  of 
heaven ;  and  I  believe  no  one  ever  heard  a  com- 
plaint from  her  lips.     Even  that  grief  which  had 


RELIGIOUS  EXPERIENCE.  389 

preyed  on  her  health  when  able  to  go  about  had 
now  ceased  to  cause  her  pain.  Hers  was,  in  my 
apprehension,  the  nearest  approximation  to  com- 
plete happiness  which  I  ever  saw  upon  earth,  yet 
there  was  no  violence  of  feeling,  no  agitation,  no 
rapture.  It  was  that  kind  of  happiness  which 
from  its  gentleness  and  calmness  is  capable  of 
continuance. 

As  it  was  her  request  that  I  should   visit  her 
often,  I  did  so  as  frequently  as  the  distance  of  my 
residence  and  the  pressure  of  my  avocations  would 
permit ;  not,  as  I  often  said,  with  any  expectation 
of  communicating  any  good  to  her,  but  of  receiv- 
ing spiritual  benefit  from  her  heavenly  conversa- 
tion.    Oh  how  often  did  I  wish  that  the  boldest 
infidels— and  they  were  rampant  at   that  time- 
could  have  been  introduced  into  tiie  chamber  of 
this  dying  saint !     I  often,  especially  after  witness- 
ing this  scene,  endeavoured  to  describe  to  such  as 
attended  preaching  the  power  of  religion  to  sus- 
tain the  soul  in  the  last  earthly  conflict;  but  they 
were  incredulous  as  to  the  flicts,  or  ascribed  them 
to    some   strange   enthusiasm    which    buoyed    up 
the  soul    in  a  preturnatural    manner.     But    here 
there  was  no  enthusiasm— nothing  ai)pr()aching  to    ^ 
what  may  be  called  a  heated    imagination.     All 


390  THOUGHTS  ON 

was  sober — all  was  serene — all  was  gentle — all 
was  rational ;  and  although  five-and-forty  years 
have  passed  since  this  scene  was  witnessed,  the 
impression  on  my  mind  is  distinct  and  vivid. 
The  indescribable  countenance,  calm  but  animated, 
pale  with  disease,  but  lighted  up  with  an  unearthly 
smile — the  sweet  and  aifectionate  tones  of  voice — 
the  patient,  submissive,  cheerful,  grateful  temper, 
are  all  remembered  with  a  vividness  and  perma- 
nence with  which  I  remember  nothing  of  recent 
occurrence.  When  I  think  of  such  scenes,  I  have 
often  thought  and  said,  "  If  this  be  delusion,  then 
let  my  soul  for  ever  remain  under  such  delusion." 

If  the  foregoing  was  a  sample  of  the  deathbed 
exercises  of  every  Christian,  then  would  I  say  that 
his  last  days  are  his  best  days,  and  the  day  of 
death  happier  than  the  day  of  birth.  This,  how- 
ever, is  far  from  being  a  true  view  of  the  general 
fact.  It  is  a  select  case — one  of  a  thousand  ;  upon 
the  whole,  the  happiest  death  I  ever  witnessed.  I 
have,  indeed,  seen  dying  persons  agitated  with  a 
kind  of  delirious  rapture,  in  which  the  imagina- 
tion has  been  so  exited  that  the  person  looked  and 
spoke  as  if  tlie  objects  of  another  world  were  ac- 
tually present  to  the  view.  In  such  case  the  ner- 
vous system  ]ises  its  tone  and  when  the  general 


RELIGIOUS  EXPERIENCE.  391 

feelings  are  pious  and  the  thoughts  directed  heav- 
enward the  whole  system  is  thrilled  with  an  inde- 
scribable emotion.  And  we  have  a  number  of 
recorded  death-scenes  which  partake  of  this  cha- 
racter, and  are  greatly  admired  and  extolled  by  the 
injudicious  and  fanatical.  Scenes  of  this  kind  are 
frequently  the  effect  of  disease,  and  sometimes  of 
medicine  operating  on  the  idiosyncrasies  of  particu- 
lar persons.  Such  persons  may  be  pious,  but  the 
extraordinary  exhilaration  and  ecstasy  of  which 
they  are  the  subjects  ought  not  to  be  ascribed  to 
supernatural  influence,  but  to  physical  causes.  Be- 
tween such  experiences  and  the  case  described 
above  there  is  no  more  resemblance  than  between 
a  blazing  meteor  which  soon  burns  itself  out  and 
the  steady,  genial  beams  of  the  vernal  sun.  I  once 
witnessed  an  extraordinary  scene  of  this  kind  in 
a  skeptic  who  neglected  religion  and  scoffed  at  its 
professors  till  very  near  the  close  of  life,  and  then 
seemed  to  be  agitated  and  exhilarated  with  relig- 
ious ideas  and  feelings,  leading  him  to  profess  his 
faith  in  Christ,  and  to  rejoice  and  exult  in  the  as- 
surance of  salvation ;  and  all  this  without  any 
previous  conviction  of  sin,  and  unmingled  at  the 
time  with  deep  penitential  feelings.  Well,  why 
might  it  not  have  been  an  instance  of  sovereign 


392  ON  RELIGIOUS  EXPERIENCE. 

grace,  like  that  of  the  thief  on  the  cross?  It  is 
possible.  As  in  life  that  piety  which  is  founded 
on  knowledge,  and  in  which  the  faculties  of  the 
mind  continue  to  be  well  balanced  and  the  judg- 
ment sound,  is  by  far  the  least  suspicious,  so  those 
deathbed  exercises  which  are  of  a  similar  character 
are  much  to  be  preferred  to  those  which  are  flighty, 
and  in  which  reason  seems  to  regulate  the  helm  no 
longer,  but  an  excited  and  irregular  imagination 
assumes  the  government  of  the  man.  According 
to  this  rule,  some  glowing  narratives  of  death- 
scenes  will  be  set  aside  as,  if  not  spurious,  yet  not 
deserving  to  be  admired  and  celebrated  as  they 
ofter  are. 


CHAPTER  XVII. 

Deathbed  exercises  of  Andrew  Eivet. 

T  PROPOSE  now  to  give  a  summary  view  of 
the  recorded  experiences  of  several  eminent 
persons  on  their  deathbed,  and  as  comparisons 
among  the  living  are  odious,  so  also  among  the 
dead.  I  will  endeavour  to  act  the  part  of  an  im- 
partial and  faithful  narrator,  but,  having  given  my 
analysis,  I  will  leave  my  readers  to  judge  respect- 
ing the  genuineness  of  the  devotion  of  the  persons 
whose  exercises  shall  be  introduced.  Our  accounts 
of  the  death-scenes  of  the  apostles  are  too  brief  to 
enable  us  to  say  much  about  them,  but,  judging 
from  their  Epistles,  we  may  conclude  that  they  met 
death  not  ooly  with  firmness  but  with  joy.  Not 
one  of  them  ever  expresses  the  least  fear  of  death, 
but,  on  the  contrary,  Paul  speaks  with  exultation 
of  the  prospect  before  him,  for  he  exclaims:  ''I 
am  now  ready  to  be  offered,  and  the  time  of 
my  departure  is  at  hand.  I  have  fought  a  good 
fight,  I  have  finished   my  course,  I   have  kept  the 


394  THOUGHTS  ON 

faith ;  henceforth  there  is  laid  up  for  me  a  crown 

of  righteousness,  which  the  Lord,  the  righteous 
Judge,  will  give  me  at  that  day ;  and  not  to  me 
only,  but  to  all  them  also  that  love  his  appearing." 

And  Peter,  who  knew  that  he  was  to  go  out  of 
the  world  by  a  violent  death,  as  Christ  had  showed 
him,  seems  to  be  nohow  troubled  about  it,  but 
when  old  speaks  of  it  with  the  utmost  composure. 
"  Yea,  I  think  it  meet,"  says  lie,  "  as  long  as  I  am 
in  this  tabernacle  to  stir  you  up  by  putting  you  in 
remembrance:  knowing  that  shortly  I  must  put  off 
this  my  tabernacle,  even  as  our  Lord  Jesus  Christ 
hath  showed  me." 

No  doubt  John,  the  beloved  disciple,  sweetly 
fell  asleep  with  "  love"  upon  his  lips  and  in  his 
heart.  His  whole  soul  seems  to  have  been  dis- 
solved into  love,  and  to  such  a  man  death  could 
have  no  terrors.  His  brother  James,  who  was 
slain  by  the  sword  of  Herod,  is  the  only  one  of 
the  apostles  of  whose  death  we  have  an  account  in 
the  sacred  Word,  except  the  awful  account  of  the 
suicide  of  the  traitor.  Of  the  circumstances  of 
the  death  of  James — who  seems  to  have  been  one 
of  the  most  distinguished,  and  who  always,  when 
a  selection  was  made  to  witness  any  particular 
scene,  was  one  of  them — the  historian,  with  charac- 


RELIGIOUS  EXPERIENCE.  395 

teristic  brevity,  says,  "  Now  about  that  time  Herod 
the  king  stretched  forth  his  hands  to  vex  certain 
of  the  Church.     And   he   killed   James,  the 

BROTHER    OF   JoHN,  WITH    THE    SWORD."      From 

this  we  may  learn  that  in  order  to  go  safely  to 
heaven  it  is  not  necessary  that  we  should  have  a 
laudatory  obituary  on  earth.  I  have  often  been 
shocked  with  the  thought  that  while  a  man's 
eulogy  is  pronounced  upon  earth  the  poor  soul 
may  be  writhing  and  blaspheming  in  the  torments 
of  hell ! 

Among  the  primitive  members  of  the  Church, 
Stephen  was  the  first  martyr,  and  his  death  was, 
I  will  not  say  heroic — for  heroes  know  nothing  of 
Christ  in  heaven — but  I  will  say  it  was  Chris- 
tian, which  is  a  much  better  style  of  dying  than 
any  of  the  heathen  heroes  or  heroines  knew  any- 
thing about.  He  was  well  prepared,  for  he  had 
just  before  been  favoured  with  a  direct  view  into 
heaven,  and  saw  Christ  on  the  right  hand  of  God. 
No  wounds  on  the  body  would  be  felt  by  one  ab- 
sorbed in  such  a  heavenly  vision.  Oh  how  little 
can  they  harm  us  who  can  do  no  more  than  kill 
the  body  !  They  rushed  upon  the  man  and  hurried 
him  to  the  place  of  execution,  and  stoned  him,  he 
"  calling  on  [God]  and  saying,  Lord    lesus,  receive 


396  THOUGHTS  ON 

my  spirit.  And  he  kneeled  down  and  cried  with 
a  loud  voice,  Lord,  lay  not  this  sin  to  their  charge. 
And  when  he  had  said  this  he  fell  asleep."  There 
was  nothing  wanting  here  to  render  this  a  glo- 
rious death.  And  as  he  is  called  the  proto martyr, 
so  his  death  was  a  prototype  of  the  deaths  of  suc- 
ceeding martyrs.  The  accounts  given  of  the  joys 
and  triumphs  of  some  of  them  approximate  to 
miracle,  but  we  know  not  how  insensible  to  bodily 
pain  the  soul  may  be  rendered  which  is  overflow- 
ing with  the  love  of  Christ.  This  is  the  true 
secret  of  their  ambition  to  be  crucified  or  burnt  or 
cast  to  the  wild  beasts. 

But  as  these  martyrs  seem  to  have  been  another 
race  of  men  from  us,  and  lived  in  times  very  dif- 
ferent from  ours,  let  us  come  down  and  contem- 
plate the  dying  Christian  in  circumstances  similar 
to  our  own,  and  see  what  grace  can  do  in  these 
latter  days.  And  I  propose  to  select  the  expe- 
riences of  men  of  different  countries.  The  ac- 
counts which  I  shall  bring  forward  are  not  new : 
to  some  of  my  readers  they  may  all  be  familiar ; 
but  as  the  men  were  eminent  in  the  Church  and 
distinguished  for  talents,  their  biographies  being 
commonly  known,  they  will  answer  the  end  in 
view   better   than   the  deathbed    exercises  of  un- 


RELIGIOUS  EXPERIENCE.  397 

known  persons,  of  whose  lives  we  could  have  no 
satisfactory  information. 

The  first  person  of  whose  dying  exercises  I  pro- 
pose to  give  a  condensed  narrative  is  Andrew 
Rivet,  a  Frenchman  by  birth  and  education,  but 
who  spent  the  greater  part  of  his  life  in  Holland, 
where,  at  Leyden,  he  was  professor  of  theology. 
The  learned  need  not  be  informed  that  in  that  age, 
when  theology  was  more  thoroughly  studied  than 
in  any  other  since  the  apostles'  days,  Andrew  Rivet 
had  no  superior,  whether  you  contemplate  him  as  an 
exegetical  or  polemical  theologian.  His  acquaint- 
ance with  the  Christian  Fathers  was  most  exact 
and  extensive,  and  he  knew  how  to  estimate  their 
labours  and  what  deference  was  due  to  their  au- 
thority, of  which  he  gave  full  evidence  in  the 
work  entitled  Criiici  Sacri,  which  is  now  the  best 
guide  on  this  subject  which  the  young  theologian 
can  follow.  Rivet's  theology  was  as  sound  as  it 
was  extensive.  His  great  learning  did  not  turn 
his  head  or  lead  him  into  heresy ;  but  it  will  be 
seen  by  the  following  narrative,  abridged  from 
Middleton,  how  little  value  he  set  on  all  his  learn- 
ing, compared  with  the  teaching  of  the  Divine 
Spirit. 

Having  preached  a  sermon  on  Christmas  day, 


398  THOUGHTS  ON 

he  was  immediately  afterward  taken  ill  with  a 
constipation  of  the  bowels.  Of  a  beloved  niece 
who  attended  on  him  he  asked  what  she  thought 
of  his  disease,  which  he  thought  would  prove 
mortal.  She  answered  that  she  was  of  the  same 
opinion,  but  that  he  had  nothing  to  fear,  having 
been  long  prepared  to  follow  God  when  he  should 
call,  and  that  his  life  had  already  been  long,  and 
nothing  remained  to  be  desired  but  that  it  should 
be  crowned  with  a  happy  and  glorious  end.  "Thou 
speakest  right,"  said  he,  "  and  I  pray  thee  always 
address  thyself  to  me  with  like  speeches,  and  while 
my  sickness  continues  depart  not  from  me,  day  nor 
night.  Promise  me  now  that  thou  wilt  keep  a 
cheerful  countenance,  and  that  thou  wilt  speak 
nothing  to  me  but  what  may  administer  joy  and 
support  to  me.  Although  I  fear  not  death,  yet  I 
fear  the  trial  of  those  pains  which  I  have  always 
had  a  very  sharp  feeling  of."  Then,  suddenly 
turning  his  speech  unto  God,  he  said,  "  Great 
God,  thou  art  my  Father;  thou  hast  given  me 
both  life  and  a  new  life ;  thou  hast  taught  me 
from  my  youth  and  I  have  declared  thy  wonderful 
works  ;  forsake  me  not  now  in  my  old  age.  Hith- 
erto, through  thy  peculiar  favour,  thou  hast  pre- 
served me  sound  in  my  body  and  my  faculties,  and 


RELIQIOUS  EXPERIENCE.  399 

the  functions  of  my  mind  have  not  been  impaired, 
so  that  a  little  before  I  was  oppressed  by  this  dis- 
ease I  found  myself  as  apt  and  ready  for  the  exer- 
cise of  my  vocation  as  in  my  flourishing  youth. 

0  Lord  God !  if  it  be  thy  will  that  I  should 
longer  attend  upon  thy  service,  thou  canst  assuage 
my  disease  in  one  moment,  but  if  thou  hast  de- 
creed otherwise,  tny  will  be  done.     This  one  thing 

1  beg  with  most  inward  affections — that  thou  wilt 
make   me   conformable  to  thy  good   will ;  let  not 
thy  good  Spirit  depart  from  me,  that  in  this  con- 
flict thy  strength  may  make  me  a  conqueror.     Ac- 
complish this,  O  Lord,  for  thine  own  sake;  and 
since  thou  hast  employed   me  in   thy  work,  grant 
that  I  may  die  an  honourable  death,  and  such  as 
may  be  an  example  unto  others — that  I  may  stand 
fast  in  that  sound  doctrine  which  I  have  taught, 
and  may  make  a  good  confession  thereof  before 
witnesses,  that  thereby  thy  Church  may  be  both 
instructed  and  edified.     Let  me  apply  to  myself 
by  a  lively  faith  all  the  promises  of  the  gospel, 
and  let  them  put  forth  their  efficacy  in   me  unto 
™y  joy   and   eternal  consolation,   that  nothing  in 
the  world,  neither  affliction  nor  distress,  may  sep- 
arate me  from  thee  or  cause  me  to  doubt  of  thy 
love  and   favour.      Thou    knowest   my   weakness 


400  THOUGHTS  ON 

and  infirmities ;  permit  not  the  grievousness  o* 
my  pain  to  cast  me  into  impatience  or  murmuring. 
Either  make  my  pains  tolerable,  or  furnish  me 
with  fortitude  and  constancy  sufficient  to  bear 
them  :  that  I  may  not  offend  with  my  tongue,  keep 
thou  the  door  of  my  lips !" 

The  pains  of  his  disease  were  very  great,  but  he 
continued  to  call  upon  God  for  help  and  for  sup- 
port. His  expressions  of  his  own  sinfulness  and 
weakness  were  of  the  most  abasing  kind.  Con- 
fessing himself  to  be  a  miserable  sinner,  and  cast- 
ing away  all  confidence  in  any  good  thing  which 
he  had  done  in  his  life,  he  accused  his  own  defects, 
and  ascribed  unto  God  all  the  good  which  he  had 
ever  done,  often  repeating  such  expressions  as 
these :  "  It  is  God  that  hath  wrought  the  work  for 
me;  shall  I  allege  or  plead  my  own  righteousness 
before  him?  Far  be  that  from  me.  If  I  should 
justify  myself,  my  own  mouth  would  condemn  me. 
I  will  rather  open  my  sin  before  him  in  a  most 
humble  confession  of  it,  and  pray  that  he  will  in- 
crease in  me  the  grace  of  true  repentance ;  yea,  let 
him  wear  out  this  body  with  sorrow ;  it  matters 
not,  so  he  give  to  me  a  bi'okeu  and  a  contrite 
spirit,  which  is  a  sacrifice  acceptable  unto  himself. 
As  for  my  part,  I  do  most  willingly  offer  up  my- 


RELIGIOUS   KXPKHIENCE.  401 

self.     Accept,  O  Lord,  this  imperfect  sacrifice,  and 
supply  the  defects  thereof  by  the  perfect  righteous- 
ness of  that  great  High  Priest  who,  through  the 
eternal  Spirit,  offered  himself  unto  God  without 
spot.     Let   me  be  accepted   as  a   living  sacrifice, 
holy  and  well   pleasing   unto  God,  which  is  our 
reasonable  service.    Crucify,  O  Lord,  this  old  man, 
that  the  body  of  sin  may  be  utterly  destroyed  and 
that  I  may  rise  to  newness  of  life.     '  The  wages 
of  sin  is  death,  but  the  gift  of  God  is  eternal  life, 
through  Jesus  Christ,  our  Lord.' "     He  repeated 
tiie  word  GIFT,  and  added,  "  It  is  mere  grace,  not 
of    works,    but   of    Him   that   calleth."     "'Who 
shall  lay  anything  to  the  charge  of  God's  elect  ? 
It  is  God  that  justifieth.     Who  is  he  that  con- 
demneth?     It  is   Christ  that  died;   yea,  rather, 
that  is  risen  again,  who  is  even  at  the  right  hand 
of  God,  who  also  maketh  intercession  for  us.' " 

After  a  short  sleep  he  proceeded  in  the  follow- 
ing strain :  "  I  am  God's,  and  he  will  save  me. 
He  hath  honoured  me  with  a  holy  calling,  and 
hath  not  suffered  his  gift  to  be  altogether  useless 
in  me  as  to  the  edification  of  his  Church.  As  to 
myself,  I  can  most  truly  affirm  that  I  have  not 
served  him  for  filthy  lucre,  but  with  a  sincere 
heart,   and    that  I  myself  was  first  persuaded  of 

26 


402  THOUGHTS  ON 

the  truth  of  the  gospel  before  I  preached  it  to 
others.  I  tasted  the  good  word  of  God,  which, 
by  its  power,  pierceth  to  the  dividing  asunder  of 
soul  and  spirit,  and  is  a  discerner  of  the  thoughts 
and  intents  of  the  heart.  Thou  hast  known  my 
heart,  O  eternal  God.  Thou  knowest  that  I  am 
not  ashamed  of  the  gospel  of  Christ,  but  have 
esteemed  it  my  only  honour  to  serve  thee,  and 
that  I  have  delighted  myself  in  the  pleasure  of 
obeying  thy  will.  Such  was  thy  goodness  to  me. 
I  truly  and  humbly  acknowledge  that  wliatsoever 
good  thing  was  in  me  flowed  from  thy  grace,  but 
my  defects  ought  to  be  ascribed  to  my  inbred  cor- 
ruption. Alas!  I  acknowledge  this  with  humble 
and  serious  repentance.  How  often  have  I  sinned 
in  so  holy  a  charge,  not  only  by  omitting  oiany 
things  which  I  ought  to  have  done,  but  also  by 
doing  many  things  amiss !  Long  since  had  I  been 
cast  off,  were  it  not  that  I  had  to  do  with  so  good 
a  Lord,  who  hath  borne  with  me  and  hath  been  so 
gracious  to  me  as  not  to  exact  a  severe  account  of 
my  words  and  works.  Alas,  O  Lord  my  God ! 
enter  not  into  judgment  with  thy  servant,  for  in 
thy  sight  shall  no  man  living  be  justified.  Let 
me  be  found,  not  having  my  own  righteousness, 
but  the  righteousness  of  thy  Son,  for  the  sake  of 


RELIGIOUS  EXPERIENCE.  403 

whom  I  beg  thy  favour.  Pardon,  O  rny  God  ! 
pardon  the  iniquity  of  thy  servant,  who  is  devoted 
to  thy  fear.  I  refuse  not  thy  discipline — I  know 
it  is  necessary.  Only  this  I  earnestly  beg,  that  it 
may  turn  to  my  salvation.  '  Chasten  me,  O  Lord, 
but  in  measure,  lest  thou  bring  me  to  nothing.' 
Let  not  my  trial  exceed  my  strength,  lest  I  sin 
through  impatience  and  become  a  scandal  to  those 
I  should  edify."  He  uttered  many  similar  ex- 
pressions, for  which  we  have  not  room. 

To  Renessius,  a  doctor  of  divinity  who  came  to 
see  him,  he  said,  "  I  pray  you  testify  unto  all  men 
that  I  die  in  the  faith  and  in  the  doctrine  which 
I  have  always  delivered,  both  in  preaching  and 
writing;  and  if  in  some  things  I  have  erred,  I 
pray  God  that  he  will  make  perfect  all  my  imper- 
fections." 

He  received  the  visits  of  all  who  expressed  a 
desire  to  see  him,  and  would  have  none  hindered 
from  coming  to  him.  "  Let  all  that  will,"  said  he, 
*'  have  access  to  visit  me.  I  ought  to  give  an  ex- 
ample of  dying  to  other  men."  And  to  those 
who  stood  around  his  bed  he  said,  "  Come,  see  a 
man  who  is  an  example  of  the  great  mercy  of  God. 
What  shall  I  render  unto  him  ?  All  his  benefits 
overwhelm  me.     He  hath  so  disposed  my  life  that 


404  THOUGHTS  ON 

in  my  whole  course  I  have  had  a  healthy  body. 
He  hath  heaped  upon  me  both  temporal  and  spirit- 
ual blessings,  and  now,  before  I  am  rendered  fee- 
ble or  morose  through  old  age,  he  comes  unto  me 
and  prevents  me.  He  has  both  called  m*.  and 
made  me  willing  to  follow  at  his  call.  And  now, 
when  the  end  of  my  life  is  within  my  view,  he 
still  affords  me  the  perfect  use  of  reason,  that  I 
may  praise  my  God  in  the  land  of  the  living  and 
instruct  my  neighbours  by  my  example.  Pray  for 
me,  my  friends,  that  this  grace  may  be  continued 
unto  rae  until  I  draw  my  last  breath — that  he  will 
strengthen  my  faith,  confirm  my  patience  and  raise 
my  hope.  He  hath  already  captivated  all  my 
affections  to  his  will.  I  have  cast  the  care  of  me, 
of  mine,  of  life  and  all  my  affairs  upon  him.  Let 
him  do  with  my  body  as  pleaseth  him,  so  it  may 
but  be  well  with  my  soul.  .  .  .  And  now  there 
is  nothing  I  am  concerned  about,  neither  is  my 
life  dear  unto  me,  so  that  I  may  finish  my  course 
with  joy  and  fulfil  the  ministry  which  I  have  re- 
ceived of  the  Lord,  which  is  best  done  at  the  last." 
He  would  not  permit  any  clergyman  who  came 
to  see  him  to  go  away  without  praying  with  him. 
It  grieved  him  much  that  his  wife,  who  was  of 
feeble   health,   should    be   subjected   to   so    much 


RELIGIOUS  EXPERIENCE.  406 

fatigue  and    watchfulness    in    attending   on    him. 
But  as  she  was  unwilling  to  leave  him,  he  said, 
"Since  thou  wilt  have  it  so,  tarry;  it  is  a  pleasure 
to  me  to  see  tliee.     The  Lord  strengthen  thee!" 
Friday  night  was  spent  in  grievous  pains  and  in 
most  ardent  prayers  for  the   Church  of  God,  for 
the  princes  who  were  defenders  of  it,  for  the  peo- 
ple that  lived  under  their  jurisdiction,  and  for  the 
pastors  to  whom  the  cure  of  souls  was  committed. 
He  seemed  to  be  greatly  interested  in  behalf  of  tiie 
United  Provinces  of  Holland.     "  O  God,"  said  he, 
"  withdraw  not  thy  protection  from  these  provinces ; 
neither  remove  thy  candlestick    away.      Let   not 
thine  anger  burn  against  them  because  of  that  im- 
piety and  profaneness  which  hath  made  too  great 
a  progress.     Rather  bow  their  hearts  unto  repent- 
ance and  convert  them,  that  thy  judgments  may 
be  prevented.      Let  them  coalesce  in   one  body; 
especially  let  them   be  joined  unto  thee,  without 
whom  all   union   is    but   conspiracy.      Preside  in 
their  assembly,  and  bend  their  hearts  so  that  all 
their  decrees  lean  to  the  good  of  the  common weath, 
and  especially  of  the  Church,"  etc. 

His  sufferings  were  exceedingly  great,  but  he 
bore  them  with  wonderful  patience,  and  whenever 
there  was  the  least  interval  of  ease  he  was  engao-ed 


406  THOUGHTS  ON 

in  prayer  or  exhortation.  On  the  last  day  of  De- 
cember, which  closed  the  current  year,  Mr.  Rivet, 
after  having  endured  indescribable  agonies  from 
the  disease  and  from  the  remedies  made  use  of, 
offered  up  the  following  fervent  prayer  for  the 
Church  :  "  O  Lord,  it  is  thy  possession,  which  thou 
hast  purchased  with  thine  own  blood.  Forsake 
not  thine  own  work — let  a  holy  jealousy  be  kindled 
in  thee.  Lift  up  on  high  the  arms  of  thy  power, 
and  bring  down  the  audacious  ones  which  tyran- 
nize over  thy  flock.  Rebuke  thou  the  negligent 
that  heal  her  wounds  slightly.  Reduce  in  the 
right  way  those  that  wander,  and  strengthen  those 
ready  to  fall  through  division.  Gather  both  the 
one  and  the  other  to  thyself,  into  one  body,  build- 
ing them  up  npon  the  foundations  of  the  apostles 
and  prophets,  Jesus  Christ  himself  being  the 
chief  cornerstone,  in  whom  all  the  building,  fitly 
framed  together,  groweth  into  a  holy  temple  in 
the  Lord."  And  then  making  a  little  pause,  he 
said,  "  I  have  been  one  of  those  builders ;  I  have 
brought  what  I  received  from  the  Lord,  that  I 
might  put  to  my  helping  hand,  with  others,  to- 
ward the  building  of  the  temple,  and  I  myself 
shall  be  a  living  stone  in  the  house." 

On  the  first  day  of  the  year  1651,  and  the  Lord's 


RELIGIOUS  EXPERIENCE.  407 

day,  upon  opening  his  eyes  he  said,  "  O  1  ord,  thou 
hast  granted  me  to  see  the  beginning  of  the  year. 
Thou  hast  measured  out  my  time  until  the  middle 
of  this  age."  Having  sent  to  the  Hague  for  his 
son,  he  inquired  respecting  the  weather,  and  being 
informed  the  cold  was  sharp  and  severe,  he  prayed 
thus,  "  O  my  God,  bring  my  son  unto  me,  that  I 
may  see  him,  embrace  him  and  bless  him  before  I 
die."  Then  turning  to  his  wife,  he  said,  "  Dost 
thou  think  that  this  earnest  desire  to  see  my  son 
proceeds  from  mere  natural  affection  ?  Nothing 
less.  Truly  I  love  no  man  any  more  according  to 
the  flesh.  I  earnestly  desire  his  eternal  salvation, 
and  I  hope  to  have  such  discourses  with  him  which 
may  increase  his  zeal  in  adorning  his  spiritual  vo- 
cation." (His  son  was  a  minister.)  "  I  have  yet 
spirit  and  utterance  sufficient  for  this  work.  Let 
none  be  hindered  from  coming  to  me.  It  is  usual 
for  a  man  in  my  station  by  admonishing  others 
publicly  to  make  profession  of  his  own  faith.  Not 
for  the  sake  of  a  little  vain-glory,  O  Lord,  thou 
knowest ;  for  it  little  concerns  me  to  be  approved 
unto  men,  provided  I  may  approve  myself  unto 
God.  But  I  desire  the  salvation  of  many,  and  to 
give  testimony  to  the  truth  of  those  things  vhich 
I  have  publicly  taught." 


408  THOUGHTS  ON 

Some  officers  of  the  garrison  having  come  to  see 
him,  two  or  three  of  whom  were  from  France,  he 
addressed  them  in  the  following  manner :  "  I  re- 
joice that  I  have  an  opportunity  to  make  a  con- 
fession of  my  faith  before  you  that  are  my  country- 
men;  and  I  pray  you  to  keep  it  in  memory,  and 
give  testimony  of  it  where  it  shall  be  necessary. 
You  see  before  you  a  man  weak  indeed,  but  with- 
out guile,  who  solemnly  protesteth  that  he  hath 
never  published  in  his  writings  nor  taught  with 
his  lips  anything  that  did  not  agree  with  the  sense 
of  his  heart  and  the  doctrine  which  hath  been  de- 
livered to  us  by  the  prophets  and  apostles,,  which 
is  the  same  with  that  laid  down  iu  the  Confession 
of  Faith  of  our  churches,  in  which  I  have  lived 
and  in  which  I  purpose  to  die.  The  Lord  God 
Almighty  confirm  you  in  that  faith,  so  that  noth- 
ing may  move  you  from  it;  '  For  what  will  it 
profit  a  man  if  he  gain  the  whole  world  and  lose 
his  own  soul  ?'  Seek  ye  first  the  kingdom  of  God 
and  the  righteousness  thereof,  and  then  all  other 
things  shall  be  added  unto  you.  Learn  to  number 
your  days  and  get  a  wise  heart.  Look  upon  me 
and  let  me  be  as  an  example  unto  you.  It  is  but 
eight  days  since  I  preached  to  you  of  man's  frailty, 
being  myself  in  health  and  lively  at  that  time,  and 


RELIGIOUS  EXPERIENCE.  40^ 

now  you  see  the  truth  of  what  I  said  in  raj  self." 
And  then  taking  leave  of  them,  he  said,  '<The 
Lord  deliver  you  from  the  allurements  of  the 
world,  and  give  you  an  increase  of  his  fear  and  of 
all  spiritual  gifts." 

When  his  visitors  were  all  gone  and  his  own 
family  stood  around  his  bed,  he  said  to  his  niece, 
"  My  daughter,  do  not  depart  from  me,  but  persist 
with  me  in  the  duty  of  prayer.  Do  not  fear  to 
rehearse  all  those  words  to  me  which  God  shall 
suggest  unto  thy  heart  or  mouth.  This  sweet  and 
pleasing  communication  shall  help  to  pass  over  the 
night  with  more  ease.  And  God  will  be  with  us 
and  assist  our  good  intentions.  He  will  help  our 
weaknesses,  and  afford  us  matter  of  supplications 
and  thankgivings.  Such  discourses  are  pleasing 
unto  him.  He  attends  unto  them  that  fear  him  when 
they  talk  together  of  those  things  that  belong  to 
the  salvation  of  their  souls."  And  then,  as  one  in 
a  rapture,  he  exclaimed,  "My  God,  thou  hast 
drawn  me,  and  I  was  drawn.  Thou  hast  known 
me  from  my  mother's  womb  with  a  merciful  and 
efficacious  knowledge.  Thou  hast  called  me  by 
name.  Thou  hast  bored  mine  ears,  and  I  was  at- 
tentive. I  have  declared  thy  message  in  the  con- 
gregation, and  thy  word  was  sweeter  than   honey 


410  THOUGHTS  ON 

in  my  mouth.  Who  am  I,  O  God,  but  dust  and 
ashes,  an  earthen  and  a  frail  vessel,  into  which, 
notwithstanding,  thou  hast  been  pleased  to  pour 
a  holy  liquor  and  seed  of  immortality  ?  Thou 
livest  and  thou  makest  me  to  live.  I  shall  not 
die,  but  live  for  ever  with  that  'life  which  is  hid 
with  Christ  in  God.'  Blessed  and  holy  is  he  who 
hath  a  part  in  the  first  resurrection  :  over  him  the 
second  death  shall  have  no  power.  '  Behold  I  am 
dead  and  also  raised  from  the  dead.  I  live,  but 
not  in  myself,  but  in  the  life  of  the  Son  of  God, 
who  loved  me  and  gave  himself  for  me.'  Thou 
hast  chosen  me  before  thou  gavest  me  a  being. 
And  it  pleased  thee  that  I  should  be  born  of  be- 
lieving parents,  and  especially  of  a  mother  eminent 
in  holiness,  who  dedicated  me  to  thy  service  from 
my  tender  years.  With  what  care  and  affection 
did  she  implant  the  seeds  of  piety  in  me!  And 
the  Almighty  God,  who  worketh  in  all,  gave  his 
blessing  to  this  diligent  nurture  and  heard  her  ar- 
dent prayers;  and  my  ministry  hath  been  accepted 
of  him.  I  am  thy  servant,  O  my  God  ;  thou  hast 
taught  me  from  my  youth,  and  I  have  taught  thy 
wonderful  works  and  thy  grace  unto  this  day,  for 
thy  gifts  have  not  been  without  fruit  in  me.  Thou 
usest  weak  instruments  for  the  accomplishing  of 


RELIGIOUS  EXPEjIIENCE.  411 

thy  work.     Thou  hast  pardoned,  thou  hast  helped 
me,  thou  hast  accepted  the  truth  and  sincerity  of 
my  heart.     And  now,  O  ray  God,  seeing  it  is  evi- 
dent that  thou  wilt  have  me  retire  from  this  valley 
of  miseries,  do  not  thou  forsake  me  in  this  last  and 
important  act.     If  it  be  thy  will   that  I  die,  that 
also  is  my  will.     I  am   ready— my  heart  is  pre- 
pared.    I  give  thee  my  heart,  for  that  is  it  which 
thou  requirest.     Let  this  gift  be  approved  by  thee. 
Receive  this  gift  which  is  thine  own  from  him  to 
whom  thou  hast  given  all  things — who  gives  him- 
self to  thee.     O  Lord,  I  give  thee  thanks;  thou 
instructest  me,  thou  enlightenest  me,  thou  talkest 
with   my  soul,  O  Lord.     Thou  embracest  me  in 
the  arms  of  thy  mercy.     Grant  also  that  I  may 
embrace  thee   by  a  lively  faith,  and  that  I   may 
apply    unto    myself   the   promises    of   the   gospel 
which  I  have  proposed  unto  others.     Let  them  be 
effectual  in  me,  that  by  them  I  may  be  supported 
against  all  pains,  yea,  death  itself." 

Mr.  Rivet  had  a  brother  in  the  ministry  nearly 
as  eminent  as  himself,  whom  he  loved  with  a  very 
sincere  and  tender  affection.  The  niece  who  now 
attended  on  him  was  the  daughter  of  this  brother, 
and  that  he  might  know  the  gracious  dealings  of 
God  toward  him  in  his  sickness,  he  requested  his 


412  THouanvs  oy 

niece  to  write  down  whatever  he  might  say  from 
time  to  time,  and  communicate  it  to  her  father. 
"  Not,"  says  he,  "  that  I  would  procure  praise  to 
myself,  but  I  would  have  it  known  to  all  that  the 
religion  which  I  have  professed  and  taught  in  the 
name  of  God  is  the  true  religion,  and  that  alone 
which  leads  men  unto  salvation  ;  and  particularly 
I  would  have  my  brother  informed  of  that  ines- 
timable grace  which  I  have  received  of  God,  that 
he  may  be  abundantly  comforted  and  strengthened 
in  his  expectation  of  a  better  life,  which  I  already 
enjoy.  Oh  with  how  great  love  have  I  loved  and 
esteemed  him !  Yea,  I  have  loved  the  gifts  of 
God  in  him,  and  shall  love  them  to  the  last.  I 
pray  God,  who  is  the  giver  of  every  good  gift,  that 
he  will  strengthen  and  make  perfect  his  own  work 
in  him.  O  Lord  God,  I  pray  not  only  for  my 
brother,  but  for  all  those  in  France  to  whom 
thou  hast  committed  the  conduct  and  rule  of  the 
churches.  Bless  their  persons,  sanctify  their  gifts, 
grant  that  they  may  return  to  the  simplicity  which 
is  in  Christ,  and  that  they  detract  not  from  the 
glory  of  God  to  ascribe  unto  man  what  belongs  to 
his  salvation."  He  now  broke  out  in  an  extraor- 
dinary transport :  "  Oh  great  and  immense  mercy  ! 
who  can  but  be  rapt  into  admiration  ?     He  gives 


RELIGIOUS  EXPERIENCE.  413 

both  being  and  well-being — he  bestows  his  gifts, 
he  supporteth,  he  pardoneth,  he  worketh  in  us 
both  to  will  and  to  do  according  to  his  good  pleas- 
ure, and  when  himself  hath  given  and  wrought 
all  this,  yet  he  gives  to  us  an  eternal  reward." 
But  not  satisfied  with  sending  messages  to  his 
brother,  on  the  second  day  of  January  he  requested 
to  be  raised  up  and  placed  in  a  chair  that  he  might 
write  to  him ;  and  accordingly  he  penned  with  his 
own  hand  a  farewell  letter  full  of  solemnity  and 
tenderness.  He  wrote  also  to  his  nephew;  after 
which  exertion  he  found  himself  much  exhausted. 
But  the  only  thing  which  gave  him  any  uneasiness 
of  mind  was  lest  he  should  be  disappointed  in 
seeing  his  son. 

But  his  comforts  were  not  uninteriupted.  After 
his  regular  physicians  had  given  him  up,  some 
persons  who  had  known  relief  in  such  cases  from 
a  particular  remedy  urged  that  it  should  be  tried. 
He  submitted,  but  while  the  experiment  put  him 
to  great  pain,  it  produced  no  change  for  the  better; 
and  when  it  was  over  his  mind  appeared  to  be  per- 
turbed and  uncomfortable.  "  Alas  !"  said  he,  "  He 
is  departed  from  me  that  made  glad  my  heart.  I 
have  grieved  that  Holy  Spirit,  the  Comforter,  who 
had  filled  my  soul  with  peace  and  joy.     I  have 


414  THOUGHTS  ON 

been  so  wretched  and  unhappy  as  to  give  ear  to 
those  who  spoke  to  me  of  my  returning  to  the 
world.  I  have  been  tickled  with  the  desire  of 
living,  and  how  could  such  a  thing  be,  after  the 
fruits  of  the  heavenly  Canaan  had  been  tasted  ?" 
Here  he  appeared  much  distressed,  and  casting  his 
arms  about  the  neck  of  his  beloved  niece,  ex- 
claimed, "  My  dear  niece,  help  me,  continue  to 
discourse  of  good  things  to  me.  Call  upon  the 
Comforter  to  return  and  renew  that  excellent  work 
which  he  had  begun  in  me.  Oh  return,  return  ! 
confirm  me  with  thy  strength  before  I  go  henoe 
and  be  seen  no  more."  He  remained  in  this  state 
of  distress  for  a  short  time,  when  he  was  reminded 
of  the  precious  promises  of  God,  but  being  ex- 
hausted he  fell  into  a  swoon.  When  he  opened 
his  eyes,  he  said  to  his  wife,  who  was  by  him, 
"  My  dearest  yoke-fellow,  we  have  lived  together 
in  peace  for  thirty  years,  and  I  thank  thee  for  thy 
help,  which  hath  been  a  great  comfort  unto  me,  for 
I  did  cast  all  domestic  cares  on  thee ;  continue,  I 
beseech  thee,  to  love  my  children  with  that  pious 
affection  which  thou  hast  hitherto."  (The  children 
were  by  a  former  wife.)  Then  turning  to  his  son, 
who  had  arrived  that  morning,  he  said,  "And 
thou,  my  son,  love  and  honour  this  dearest  com- 


RELIGIOUS  EXPERIENCE.  415 

panion  of  my  life,  the  partner  of  all  my  joys  and 
my  sorrows,  who  hath  done  the  duty  of  a  mother 
toward  thee.  This  I  desire  of  thee  and  this  I 
command  thee,  as  thou  expectest  a  blessing  from 
God  upon  what  I  have  gotten  for  my  labour.  Di- 
vide it  between  you  without  quarrelling  or  con- 
tention, according  to  what  is  just  and  right." 
Then,  taking  hold  of  both  their  hands  and  joining 
them  together,  he  said,  "  Promise  that  you  will 
maintain  a  holy  and  mutual  friendship  with  each 
other;"  to  which  they  gave  their  assent.  Then 
turning  to  his  wife,  he  said,  "  The  Lord  bless  thee, 
my  dear  love,  and  strengthen  thee.  He  is  a  hus- 
band to  the  widow  and  a  father  of  the  fatherless." 
And  to  his  son  :  "  The  Almighty  Father  bless 
thee,  my  son,  guide  thee  in  all  thy  ways,  enrich 
thee  with  all  Christian  virtues,  and  plentifully  make 
thee  to  abound  in  all  spiritual  and  temporal  bless- 
ings!  Regard  not  the  world  nor  its  deceitful 
hopes,  for  the  world  passeth  away  and  the  lusts 
thereof.  Place  all  thy  felicity  in  the  blessing  of 
God.  Be  strong  in  faith  and  prepared  unto  every 
good  work.  Let  the  peace  of  God  dwell  in  thee  and 
make  thee  peaceable  and  kind."  And  to  his  niece 
he  said,  "  Farewell,  my  dear  niece ;  we  have  a  kin- 
dred in  the  heavens  which  shall  endure  for  ever." 


416  THOUGHTS  ON 

After  many  other  discourses  similar  to  those 
recorded,  he  again  collected  his  family  and  blessed 
them,  and  desired  all  to  retire  and  leave  him  alone. 
His  niece,  who  scarcely  ever  went  out  of  his  sight, 
asked  if  he  wished  her  to  withdraw  also.  He  said, 
"  Do  not  go  from  me,  but  be  tliou  a  witness  to  my 
last  hours."  After  he  had  exhausted  himself  by 
conversation  with  his  son,  Mr.  Hulsius  and  others, 
he  was  asked  how  he  did.  He  said,  "  Very  well — 
I  feel  no  pain — I  am  filled  with  the  grace  of  God — 
I  am  not  sensible  of  cold  or  heat — I  fear  no  more 
the  inconveniences  of  temporal  life :  the  Spirit  of 
God  strengthens  me  and  affords  me  abundant  con- 
solations. I  have  no  doubt  of  my  salvation.  He 
hath  set  me  on  high.  He  hath  hid  me  in  his  hid- 
ing-place. He  hath  fenced  me  round  about,  and 
hath  perfected  whatsoever  concerns  me.  I  am  like 
a  vessel  filled  with  pure  water  which  no  agitation 
troubles.  It  is  God  that  justifieth  me,  who  shall 
condemn  ?  It  is  Christ  that  died,  yea  rather  is 
risen  again."  .  .  .  "  O  my  God,  I  thank  thee  that 
thou  hast  given  me  the  spirit  of  humility,  sin- 
cerity and  truth.  I  have  not  been  as  a  tinkling 
cymbal.  O  Lord,  thou  knowest  the  secrets  of  my 
soul  and  my  inmost  thoughts.  Thou  hast  taught 
me  in  the  school  of  true  doctrine,  and  I  have  above 


RELIGIOUS  EXPERIENCE.  417 

all  sought  the  glory  of  thy  name.  O  Lord,  I  wait 
for  the  moment  which  thou  hast  determined.  I 
believe,  I  persevere,  I  am  not  troubled.  The 
Spirit  of  God  witnesseth  with  my  spirit  that  I  am 
a  child  of  God." 

Though  every  day  was  expected  to  be  his  last, 
yet  the  strength  of  his  constitution  enabled  him  to 
hold  out  until  Saturday,  January  7,  1651.  To  the 
last  he  continued  to  spend  his  whole  time,  when 
awake,  in  prayer  and  in  such  discourses  as  we  have 
recorded.  On  Thursday  morning,  when  he  saw 
the  light  of  day,  he  said,  "  It  is  daylight.  I  shall 
shortly  no  more  know  the  difference  between  day 
and  night.  I  am  come  to  the  eve  of  that  great 
and  eternal  day,  and  am  going  to  that  place  where 
the  sun  shall  no  more  give  light.  God  will  be  an 
everlasting  light  unto  me ;  and  already,  O  Lord, 
thou  sendest  the  rays  of  that  light  into  my  soul, 
and  openest  iny  eyes  that  I  may  perceive  them. 
Oh  how  powerfully  dost  thou  work  in  me  !  While 
this  old  man  decays  thou  puttest  on  me  the  new 
man,  which  is  renewed  in  knowledge  after  the  im- 
age of  Him  that  created  it.  Deliver  me  from  this 
prison,  that  I  may  celebrate  thy  name ;  yet  neither 
do  I  so  contemn  this  body  as  not  to  think  of  its 
restoration,  for  I  know  the  dead  shall  live,  yea, 

27 


418  ON  RELIGIOUS  EXPERIENCE. 

my  dead  body.  It  is  sown  in  corruption,  it  shall 
be  raised  in  incorruption ;  it  is  sown  «  vile  body, 
but  it  will  rise  a  glorious  body;  it  is  sown  in 
weakness,  but  it  shall  be  raised  again  in  j^ower. 
In  a  word,  it  shall  be  conformed  to  the  glorious 
body  of  our  Lord  Jesus  Christ,  who  is  become 
the  first-fruits  of  them  that  sleep.  I  shall  see  him 
in  my  flesh — mine  own  eyes  shall  see  him — I  shall 
behold  his  face  in  righteousness,  and  shall  be  satis- 
fied with  his  likeness  when  I  awake."  The  whole 
of  this  day  was  spent  in  such  like  discourses. 
Among  other  things,  he  said,  "  The  sense  of  divine 
favour  iucreaseth  in  me  every  moment.  My  pains 
are  tolerable  and  my  joys  inestimable.  I  am  no 
more  vexed  with  earthly  cares.  I  remember  when 
any  new  book  came  out  how  earnestly  I  have 
longed  after  it,  but  now  all  that  is  but  dust.  Thou 
art  my  all,  O  Lord ;  my  good  is  to  approach  unto 
thee.  Oh  what  a  library  hav^e  I  in  God,  in  whom 
are  all  the  treasures  of  wisdom  and  knoAvledge ! 
Thou  art  the  teacher  of  spirits :  I  have  learned 
more  divinity  in  these  ten  days  that  thou  hast  come 
to  visit  me  than  I  did  in  fifty  years  before."  The 
last  words  he  tried  to  utter  were  those  of  Paul : 
"  I  have  fought  a  good  fight,"  etc.,  and  when 
others  assisted  him  to  finish  them,  he  said  Amen. 


CHAPTER  XVIII. 

Deathbed  exercises  and  speeches  of  the  Eev.  Thomas 
Halyburton. 

TTAVING  in  a  former  chapter  given  an  account 
of  Halyburlon's  conversion,  written  by  him- 
self in  mature  age,  it  will  be  gratifying  to  the 
pious  reader  to  learn  how  he  ended  his  course  and 
how  his  religion  sustained  him  in  the  last  trying 
conflict.  And  here,  as  in  the  case  of  Rivet,  much 
opportunity  was  given  to  this  holy  man  to  leave 
behind  him  an  ample  testimony  of  the  preciousness 
of  the  Lord  Jesus  Christ,  and  of  the  power  of 
divine  grace  to  support  and  comfort  the  true  be- 
liever even  in  the  pangs  of  dissolution.  When 
first  seized  with  mortal  sickness,  he  experienced, 
for  a  while,  a  terrible  conflict  in  which  he  was 
afraid  that  his  faith  would  fail ;  but  his  God  was 
merciful  and  faithful  to  his  promises  and  came  to 
his  relief.  To  one  who  came  to  see  him  he  said, 
"  I  have  a  great  conflict,  and  my  faith  is  like  to 
fail.     Oh  tliat  I  may  be  kept  now  in  this  last  trial 

419 


420  THOUGHTS  ON 

that  is  ensuing  from  being  an  offence  to  God  and 
his  people !"  When  some  of  his  brethren  came 
to  see  him  he  said,  "  I  am  but  young,  and  have 
but  little  experience,  but  this  deathbed  now  makes 
me  old,  and  therefore  I  use  the  freedom  to  exhort 
you  to  faithfulness  in  the  Lord's  work.  You  will 
never  repent  this.  He  is  a  good  Master ;  I  have 
always  found  him  so.  If  I  had  a  thousand  lives, 
I  would  think  them  all  too  little  to  employ  in  his 
service."  But  for  several  days  he  was  under  a 
cloud  and  his  spiritual  joys  had  deserted  him ;  and 
when  a  friend  came  in  he  said,  "  Oh  what  a  terri- 
ble conflict  I  had  yesterday !  but  now  I  can  say, 
'  I  have  fought  the  good  fight,  I  have  kept  the 
faith.'  Now  he  has  filled  my  mouth  with  a  new 
song.  '  Jehovah-jireh,  in  the  mount  of  the  Lord.' 
Praise,  praise  is  comely  for  the  upright.  Shortly 
1  shall  get  a  different  view  of  God  from  what  I 
have  ever  had,  and  shall  be  more  qualified  to  praise 
him  than  ever.  Oh  the  thoughts  of  an  incarnate 
God  are  sweet  and  ravishing !  And  how  do  I 
wonder  at  myself  that  I  do  not  love  him  more! 
Oh  that  I  could  honour  him!  What  a  wonder 
that  I  enjoy  so  much  composure  under  all  my 
bodily  trouble  and  in  view  of  approaching  death ! 
Oh  what  a  mercy  that  I  have  the  use  of  ray  rea- 


I 


RELIGIOUS  EXPERIENCE.  421 

son  till  I  have  declared  his  goodness  untj  me!" 
To  his  wife  he  said,  "  He  came  to  me  in  the  third 
watch  of  the  night,  walking  upon  the  waters,  and 
he  said  unto  me,  'I  am  Alpha  and  Omega,  the 
beginning  and  the  end.     I  was  dead  and  am  alive, 
and  live  for  evermore,  and  have  the  keys  of  hell 
and  death/     '  He  stilleth  the  tempest,  and  oh  there 
is  a  sweet  calm  in   my  soul.' "     To  one  who  re- 
quested him  to  be  careful  of  his  health,  he  replied, 
"  I'll  strive  to  last  as  long  as  I  can,  and  I'll  get 
my  rest  ere  it  be  long.     I  have  no  more  to  do  with 
time  but  carefully  to  measure  it  out  for  the  glory 
of  God."      Then   he  said,  "I  shall  see  my  Re- 
deemer stand  on  the  earth  at  the  last  day ;  but  I 
hope  to  see  him  before  that,  the  Lamb  in  the  midst 
of  the  throne.      Oh   it  will  be  a  beautiful  com- 
pany !— '  The  spirits  of  just  men  made  perfect,  and 
Jesus  the  Mediator  of  the  new  covenant.     Oh  for 
grace,  grace,  to  be  patient  to  the  end  !' "     When 
one  said,  "Keep  the  light  of  the  window  from 
him,"  he  said,  "  Truly  light  is  sweet,  and  a  pleas- 
ant thing  it  is  to  behold   the  sun— the  Sun  of 
Righteousness.      Oh  glorious   light,  when   the 
Lamb  is  the   light  of  the   temple!      We  cannot 
have  a  conception  o '  it  now— eye  hath  not  seen, 
nor  ear  heard,"  etc. 


422  THOUGHTS  ON 

Seeing  his  youngest  child,  he  caused  them  to 
bring  her  to  him,  and  said,  "Mary,  my  dear,  tlie 
Lord  bless  you  !  The  God  of  your  father  and  of 
my  father  bless  you !  The  God  that  fed  me  all 
my  life,  the  Angel  that  redeemed  me  from  all  evil, 
bless  you  and  the  rest,  and  be  your  portion  !  That 
is  a  goodly  heritage,  better  than  if  I  had  crowns 
and  sceptres  to  leave  you.  My  child,  I  received 
you  from  him  and  I  give  you  to  him  again."  To 
his  wife  he  said,  "  Encourage  yourself  in  the  Lord. 
He  will  keep  you ;  even  though  you  come  into 
enemies'  hands,  surely  he  will  cause  the  enemy  to 
treat  you  well."  He  then  declared  his  willingness 
to  part  with  his  dearest  relatives,  and  said,  "  For 
this  is  the  practical  part  of  religion,  to  make  use 
of  it  when  we  come  to  the  strait.  This  is  a  lesson 
of  practical  divinity." 

When  the  physician  came  in  he  addressed  him 
in  the  following  solemn  and  pungent  language : 
"Doctor,  as  to  this  piece  of  work  you  are  nearly 
at  an  end  with  it.  I  wish  you  to  lay  it  to  heart — 
death  will  come  to  your  door  also.  And  it  is  a 
business  of  great  moment  to  die  like  a  Christian, 
and  it  is  a  rare  thing.  Christ  himself  has  told 
QS  that  there  are  few  tliat  shall  be  saved,  even 
among  them  who  are  outwardly  called.     I  wish 


RELIGIOUS  EXPERIENCE.  423 

the  Lord  himself  may  show  you  kindness.  The 
greatest  kindness  I  am  now  capable  of  showing 
you  is  to  recommend  serious  religion  to  you. 
There  is  a  reality  in  religion,  doctor,  but  this  is 
an  age  that  hath  lost  the  sense  of  it.  '  He  has  not 
said  to  the  house  of  Jacob,  Seek  ye  my  face  in 
vain.'  Atheists  will  one  day  see  whether  it  be  so 
or  not.  I  bless  God  that  I  was  educated  by  godly 
parents  in  the  principles  of  the  Church  of  Scot- 
land. I  bless  him  that  when  I  came  to  riper 
years  I  did,  on  mature  deliberation,  make  these 
principles  my  choice.  I  bless  the  Lord  I  have 
been  helped  ever  since  to  adhere  to  them  without 
wavering.  I  bless  him  that  I  have  seen  that  holi- 
ness yields  peace  and  comfort  in  prosperity  and 
adversity.  What  should  I  seek  more  or  desire 
more  to  give  me  evidence  of  the  reality  of  religion? 
Therefore  I  am  not  ashamed  of  the  gospel  of 
Christ,  for  it  is  the  power  of  God  unto  salvation 
to  every  one  that  believeth.  I  am  so  far  from 
altering  my  thoughts  of  religion  by  reason  of  the 
present  contempt  thrown  on  it  and  opposition 
made  to  it  that  these  things  endear  it  the  more 
to  me."  After  much  more  of  the  same  kind  he 
said,  "  Well,  doctor,  the  Lord  be  with  you  and 
persuade   you    to   be    in    earnest.      I    return    you 


424  THOUGHTS  ON 

thanks  for  your  attention."  After  a  pause  he 
proceeded :  "  Every  one  that  is  in  Christ  Jesus 
must  be  a  new  creature :  he  must  have  union  with 
Christ  and  a  new  nature.  That  is  the  ground- 
work of  religion.  The  Christian  religion  is  little 
understood  by  the  most  of  us.  Oh  the  gospel  of 
Christ!  how  purely  was  it  preached  in  this  place 
when  I  was  at  the  university !  though  I  found 
not  the  sweetness  of  it  at  that  time  as  I  have  found 
it  since.  It  has  fallen  on  me  like  showers  on  the 
mown  grass.  Verily  there  is  a  reality  in  religion. 
Few  have  lively  impressions  of  it.  Now  get  ac- 
quaintance with  God.  The  little  acquaintance  I 
have  had  with  God  these  two  days  has  more  than 
ten  thousand  times  repaid  the  pains  I  have  in  all 
my  life  taken  about  religion.  It  is  a  good  thing 
to  have  God  to  go  to  when  we  are  turning  our  face 
to  the  wall.  *  He  is  known  for  a  refuge  in  the 
palaces  of  Zion,  a  very  present  help  in  trouble.'  Oh 
there  is  a  strange  hardness  in  the  heart  of  man  !" 

To  his  children,  he  said,  "  My  children,  I  have 
nothing  to  say  to  you  but  that  ye  be  seekers  of 
God.  Fulfill  my  joy.  Alas !  that  I  was  so  long 
in  beginning  to  seek  God  !  and  yet  I  was  touched 
with  convictions  that  God  was  seeking  me  before  I 
arrived   at    the   years   of  s(Mne   of  you."     To  his 


RELIGIOUS  EXPERIENCE.  425 

eldest  daughter  he  said :  "  Margaret,  you  seem 
sometimes  to  have  convictions  :  beware  of  them — 
they  are  the  most  dangerous  things  you  ever  med- 
dled with ;  for  although  you  may  seek  not  God, 
every  one  of  them  is  God's  messenger ;  and  if  you 
despise  God's  messenger,  he  will  be  avenged  on 
you.  My  dear,  seek  the  Lord  and  be  your  mo- 
ther's comfort." 

He  requested  that  the  one  hundreth  and  thirty- 
eighth  of  Mr.  Rutherford's  letters  should  be 
read  to  him,  and  then  said,  "  This  is  a  book  I 
would  recommend  to  you  all ;  there  is  more  prac- 
tical religion  in  that  letter  than  in  some  large 
volumes." 

When  the  three  ministers  of  the  place  came  to 
see  him,  he  addressed  them  with  great  fidelity  and 
affection  :  "  Dear  brethren,  it  is  not  from  any  con- 
fidence in  myself,  but  out  of  a  sincere  love  to  you, 
and  from  what  I  myself  have  experienced,  that  for 
your  encouragement  I  presume  to  say  when  the 
Lord  helped  me  to  diligence  in  studying  and  med- 
itating I  found  him  then  remarkably  shining  upon 
me  and  testifying  his  apjDrobation  of  a  sincere 
mind.  There  is  nothing  to  be  had  with  a  slack 
hand."  And  to  one  of  them  who  had  recently 
entered  tie  minis! ry:  "Your  entry  into  the  min- 


426  THOUGHTS  ON 

istry  is  likely  to  fall  on  an  evil  day ;  but  there  is 
one  thing  for  your  encouragement — you  have  a 
call.  The  times  will  make  hard  work  for  you  in 
this  place ;  but  that  which  makes  your  work  the 
harder  is,  that  the  people  are  hardened  under  a 
long  course  of  pure  gospel  ordinances.  However, 
be  faithful  and  God  will  strengthen  his  own  work. 
I  will  not  say  that  you  will  get  things  brought  to 
the  state  you  would  desire ;  but  I'll  tell  you  I 
have  one  thought,  and  I'll  abide  by  it — ^^if  min- 
isters will  ply  their  work,  though  they  cannot 
bring  sinners  to  the  Lord,  they  may  make  their 
consciences  that  a  prophet  has  been  among  them 
speak  for  the  Lord,  whether  they  will  or  not." 

"Now,  brethren,  give  diligence — hold  fast  what 
ye  have.  I  must  say  a  word  unto  my  brethren ; 
it  is  on  my  heart.  I  am  young,  but  I  am  near 
the  end  of  my  life,  and  that  makes  me  old.  It 
becomes  me  to  take  advice  from  you ;  however,  1 
only  wish  to  exhort  you  to  diligence  in  the  com- 
mon salvation.  I  repent  I  did  no  more,  but  I  have 
peace  in  reflecting  that  what  I  did  I  did  sincerely. 
He  accepts  of  the  mite.  It  was  the  delight  of  my 
heart  to  preach  the  gospel,  and  it  made  me  some- 
times neglect  a  frail  body.  I  ever  thought  if  I 
could  contribute  to  the  saving  of  a  soul,  it  would 


RELIGIOUS  EXPERIENCE.  427 

be  to  me  a  star,  a  crown,  a  glorious  crown.  I 
know  this  was  the  thing  that  I  aimed  at;  I  desired 
to  decrease,  that  the  Bridegroom  might  increase, 
and  to  be  nothing,  that  he  might  be  all ;  and  I  re- 
joice in  his  exaltation."  To  two  ministers  who 
came  from  the  country,  he  said,  "  Brethren,  we 
have  need  to  take  care,  with  the  great  apostle,  lest 
when  we  have  preached  Christ  to  others  we  our- 
selves should  be  castaways.  We  have  need  to 
fear  lest  it  be  so.  Happy  is  the  man  that  feareth 
always.  Be  diligent  in  preaching  the  gospel :  let 
it  be  your  care  not  only  to  be  diligent  in  compos- 
ing sermons,  but,  above  all,  to  scan  your  own 
hearts,  to  enable  you  to  dive  into  consciences,  to 
awaken  hypocrites  and  to  separate  the  precious 
from  the  vile ;  and  to  do  it  with  such  accuracy  as 
not  to  make  sad  the  hearts  of  those  whom  God 
would  have  made  glad.  The  great  point  in  re- 
ligion and  in  the  management  of  your  ministry  is, 
that  you  may  obtain  the  testimony  of  the  Great 
Shepherd  when  he  shall  appear.  As  to  the  work 
of  the  ministry,  it  was  my  delight  and  my  delib- 
erate choice ;  and  were  my  days  lengthened  out 
much  more,  and  the  times  as  troublesome  as  they 
are  likely  t  :>  be,  I  would  rather  be  a  contemned 
minister  of  God  than  the  greatest  prince  on  earth. 


428  THOUGHTS  ON 

I  preached  the  gospel  of  Christ  with  pleasure,  and 
loved  it,  for  my  own  soul's  salvation  was  upon  it ; 
and  since  I  lay  down  I  have  not  changed  my 
thoughts  about  it.  I  commend  it  to  you  all  to 
double  your  diligence.  There  may  be  hard  con- 
flicts ;  you  have  a  prospect  of  difficulties  between 
you  and  the  grave.  We  all  appear  good  when  un- 
tried, but  we  have  need  to  have  on  the  whole 
armour  of  God,  to  watch  and  be  sober." 

To   his   successor  in  the  parish  which  he  had 
served  before  he  came  to  the  university,  he  said, 
"  I  have  this  to  say  as  to  my  congregation— that 
the  people  were  my  choice.     With  much  peace  and 
pleasure  I  preached  as  I  could— though  not  as  I 
should— the  gospel  of  Jesus  Christ.     Though  in 
all  things  I  own  myself  to  have  sinned   exceed- 
ingly before  the  Lord,  yet  I  have  the  consolation 
that  I  anxiously  aimed  at  leading  them  to  the  Lord 
Jesus,  and  another  foundation  can  no  man  lay.      I 
hope  you  will  build  on  that  same  foundation,  for, 
as  you  will  in  that  way  save  your  own  soul,  so  it 
is  the  way  to  save  them  that  hear  you.     From  ex- 
perience 1  can  say  that  the  pursuing  this  sincerely 
is  the  way  of  salvation.     Signify  to  them  that  if 
it  please  the  Lord  to  take  me  away,  I  die  rejoicing 
in    the    iUth    and    in    the    profession    of    what   I 


RELIGIOUS  EXPERIENCE.  429 

preached  to  them  under  a  low  state  of  body,  and 
that  without  this  I  could  have  no  comfort.  I 
would  have  my  people  understand  that  the  gospel 
which  I  recommended  to  them  if  not  received  will 
be  a  witness  against  them."  His  successor  re- 
marked, "  I  am  persuaded  you  have  seals  to  your 
ministry  in  that  parish."  He  answered,  "  We  are 
like  our  Master,  set  for  the  fall  and  rising  again 
of  many,  though  we  can  do  no  more;  if  we  are 
faithful,  they  shall  know  that  a  prophet  has  been 
among  them." 

Mr.  Halyburton  conversed  much  with  his 
friends,  and  most  of  his  discourses  have  been  pre- 
served, but  we  have  only  room  for  a  small  part  of 
what  he  uttered  on  his  deathbed.  A  specimen, 
however,  will  serve  to  show  the  spirit  of  the  man 
and  the  state  of  his  mind  as  well  as  the  whole. 
There  are  still  some  of  his  dying  speeches  so  ex- 
cellent that  I  cannot  think  that  their  insertion 
will  appear  tedious  to  the  pious  reader.  But  be- 
sides his  discourses  with  his  friends  and  visitors, 
he  drew  up  a  paper  in  the  form  of  a  last  will  or 
testimony,  in  which  he  gives  at  large  his  views  of 
doctrine  and  worship.  The  whole  of  this  paper 
is  highly  worthy  of  attention,  but  we  can  only 
insert  the  followino^  extract : 


430  THOUGHTS  ON 

"  Everything  in  God's  way  and  in  his  word  is 
glorious,  honourable  and  like  himself.  He  needs 
none  of  our  testimonies,  but  it  is  the  least  that  we 
can  do  to  signify  our  wishes  to  have  his  praises 
celebrated.  And  I,  being  so  many  ways  obliged, 
take  this  solemn  occasion  to  acknowledge,  before  I 
leave  the  world,  these  among  my  other  innumer- 
able obligations ;  and  I  desire  to  bequeath  this  as 
my  last,  best  legacy  to  my  family,  even  my  serious 
and  solemn  advice  that  they  should  make  choice  of 
God  for  their  God.  He  has  been  my  father's  God, 
the  God  both  of  my  wife's  predecessors  and  mine; 
and  he  has  been,  we  hope,  our  God ;  and  T  recom- 
mend him  to  my  children  for  their  God ;  solemnly 
charging  them,  even  all  of  them,  as  they  will  be 
answerable  on  the  great  day,  to  make  it  their  first 
care  to  seek  after  peace  with  God  and  reconciliation 
through  Christ  crucified  ;  and,  being  reconciled,  to 
make  it  their  constant  care  to  please  him  in  all 
things.  I  beseech  them  with  all  the  bowels  of  a 
father,  as  they  love  their  souls,  that  they  sit 
not  down  short  of  a  saving  acquaintance  with 
him ;  that  they  wait  diligently  upon  the  means 
of  grace  and  attend  the  worship  of  God  in  all 
duties,  especially  secret  and  family  duties,  and  that 
they  carefully  attend  public  ordinances.     Beware 


RELTGIOUS  EXPERIENCE.  431 

of  contenting  yourselves  with  the  mere  form  of 
these  duties,  but  cry  to  the  Lord  for  communion 
with  him  in  them,  and  for  the  outpouring  of  the 
Spirit,   whereby  ye  may   be   enabled    to   worship 
God,  who  is  a  Spirit,  in  spirit.     It  is  my  charge 
to  you,  and   that  in  which   I   am   more  concerned 
than  in  anything  relating  to  yon,  that  you  follow 
him  fully,  without  turning  to  the  right  hand  or  to 
the  left.     In  this  way  I  dare  promise  you  blessed- 
ness.    If  you  follow  this  way,  I  do  bless  you  all, 
and  pray  that  He  who  blesses  and  they  are  blessed 
may  bless  you  all.     I  have,  often  as  I  could,  de- 
voted all  of  you  to  God  ;  and   there  is   nothing  I 
have  so  much  at  heart  as  that  ye  may  indeed  be 
the  Lord's.     And  if  ye  turn  aside  from  this  way, 
I  would  have  this  be  a  standing  witness  against 
you  in  the  day  of  the  Lord.     Oh  that  God  him- 
self, by  his  grace,  may,  in  a  day  of  his  power,  de- 
termine your  tender  hearts  to  seek  him  early,  for 
then  will  he  be  a  good  portion  unto  you  !" 

When  some  people  came  in  to  see  him  he  said, 
"  For  these  fourteen  or  fifteen  years  I  have  been 
studying  the  promises,  but  I  have  seen  more  of 
the  book  of  God  this  night  than  in  all  that  time. 
Oh  the  wisdom  that  is  laid  up  in  the  book  of  God  ! 
I  know  a  great  deal  that  comes  from  a  dying  man 


432  THOUGHTS  ON 

will  go  for  canting  and  raving,  but  I  bless  God 
that  he  has  preserved  to  me  the  little  judgment 
that  I  had,  and  I  have  been  enabled  with  com- 
posure to  reflect  on  his  dealing  with  me.  I  am 
sober  and  composed  if  I  ever  was  so.  And  whether 
men  will  hear  or  forbear,  this  is  my  testimony. 
The  operations  of  the  Spirit  of  God  are  ridiculed 
in  this  day,  but  if  we  take  away  the  operations 
and  influences  of  the  Spirit  of  God  in  religion,  I 
know  not  what  is  left.  He  promised  the  Spirit  to 
lead  us  into  all  truth.  Oh  that  this  generation 
would  awake  to  seek  after  the  quickening  influ- 
ences of  the  Spirit !  Oh  for  a  day  of  the  down- 
pouring  of  the  Spirit  from  on  higli  in  a  work  of 
conversion  ! — for  such  a  day  as  that  when  the  Spirit 
of  God  efiectually  reached  our  fathers  and  brought 
forth  great  men,  and  caused  others  to  be  conquered 
by  them !  *  The  residue  of  the  Spirit  is  with 
him.' " 

The  state  of  the  Church  was  much  on  his  mind, 
and  he  was  greatly  concerned  for  Scotland,  lest  a 
dry,  formal  and  merely  rational  religion  should 
prevail ;  of  which  he  saw  some  symptoms.  He 
expressed  also  strong  apprehensions  that  the  judg- 
ments of  God  were  about  to  be  inflicted  on  his 
country.     The  welfare  of  his  pupils  also  engaged 


RELIGIOUS   KXPERIENCE.  433 

much  of  Lis  attention.     He  often  expressed  a  de- 
sire to  have  them  around  him,  that  he  might  give 
them  one  practical  lecture  from  his  deathbed.    But 
as  this  could  not  be  done,  it  being  vacation,  he 
dictated  a  letter  to  the  students  of  theology,  in 
which  he  gives  them  solemn    and  useful  advice. 
He  recommended  to  them  the  perusal  of  the  writ- 
ings of  the  great  Dr.  Owen,  but  immediately  add- 
ed, "But  the  Word  of  God,  in  dependence  on  the 
Spn-it  of  God,  must  be  your  study  and  meditation 
day  and    night.      Words    cannot    express   what    I 
have  found  of  God  since  I  came  to  this   bed  of 
languishing.     I  am  bold  to  recommend  to  you  this 
work  as  the  most  noble,  honourable  and   advanta- 
geous you  can  be  employed  in.    And  I  am  this  day 
sure,  from  experience,  that  it  is  better  to  serve  the 
Lord  in  the  gospel  of  his  Son  than  to  serve  the 
greatest  princes  on  earth  in  the    highest  station. 
If  God  help  you  in  this  service,  the  reward  is  too 
great  to  be  expressed.     My  thoughts,  my  words 
are  swallowed  up,  antl  my  affection  toward  you  is 
such  that  my  body  would  quite  sink  to  speak  what 
IS  m  my  heart  of  love  to  you,  and  desire  to  have 
you  acquainted  with  my  dearest  Lord,  to  whom  I 
was  always  deeply  obliged,  but  am  now  so  much 
indebted  that  I  fear  to  mention  ho«.  good  he  has 


484  THOUGHTS  ON 

been  to  ray  soul.  Oh  choose  him — cleave  to  hiin 
— serve  him — study  to  know  him  more  and  more 
— live  in  communion  with  him.  Never  rest  until 
you  reach  eternal  communion  with  him.  I  have 
desired  my  brother-in-law  to  sign  this  in  my  name. 
I  wish  nothing  more  than  that  when  you  have 
done  much  service  to  the  Church  here,  I  may  have 
the  happiness  of  hearing  you  approved  by  the 
Great  Shepherd." 

As  his  disease  was  pulmonary  consumption,  he 
lasted  long  and  retained  the  uninterrupted  exercise 
of  his  reason,  and  after  the  first  severe  conflict,  of 
which  mention  has  been  made,  he  enjoyed  peace 
and  joy  without  intermission,  and  manifested  in 
various  ways,  and  particularly  by  his  heavenly 
discourse,  the  power  of  divine  grace  and  the  emi- 
nence of  that  faith  in  Christ  by  which  he  was  so 
remarkably  sup])orted  to  the  end.  He  lost  no 
opportunity  of  seeking  to  benefit  all  who  ap- 
proached him,  and  often  addressed  himself  to  his 
wife  and  children  individually  in  the  most  tender 
and  earnest  manner.  And  as  many  ministers  came 
to  see  him,  he  exercised  great  fidelity  in  his  solemn 
exhortations  to  them  to  be  diligent  and  faithful  in 
the  work  of  the  Lord.  At  length  the  powers  of 
nature  were  exhausted,  and  for  some  days  he  was 


RELIQiOUS  EXPERIENCE. 


435 


in  a  dying  state.  Among  his  last  words  were, 
"  Free  grace,  free  grace — not  unto  me."  And  when 
his  speech  had  utterly  failed,  when  one  said,  "  I 
hope  you  are  encouraging  yourself  in  the  Lord/' 
he  lifted  up  his  hands  and  clapped  them. 


CHAP  TER   XIX. 

l>r*»»K  experiences  of  Mr.  John  Janeway,  the  Rev.  Edward 
Payson,  and  Rev.  Samuel  Finley,  D.D. 

II /j  a.  JANEWAY  was  a  young  man  who  had 
;ust  entered  the  holy  ministry  when  he  was 
callfc«'i  away  and  exchanged  earth  for  heaven.  He 
was  iiever  permitted  to  preach  more  than  two  ser- 
mons before  his  lungs  were  so  affected  that  he  was 
obliged  to  cease  from  his  earthly  labours.  During 
his  last  days  he  was  absorbed  in  the  contemplation 
of  Christ  and  heaven.  His  meditations,  his  dis- 
courses, his  whole  deportment  made  it  evident  that 
he  was  ripening  for  glory.  His  faith  had  grown 
up  to  a  full  assurance,  and  he  often  feasted  on  the 
rich  provisions  of  God's  house  and  enjoyed  many 
foretastes  of  future  blessedness.  The  Lord  often 
called  him  up  to  the  mount  and  let  him  see  his 
glory.  In  the  midst  of  earthly  comforts  he  longed 
for  death,  and  his  thoughts  of  the  day  of  judgment 
were  refreshing  to  him.  He  w^ould  say,  "  What  if 
the  day  of  judgment  were  come,  even  this  hour? 

436 


ON  RELIGIOUS  EXPERIENCE.  437 

I  would  be  glad  with  all  my  heart.  I  should  be- 
hold such  lightnings  and  hear  such  thunderings  as 
Israel  did  at  the  mount,  and  I  am  persuaded  my 
heart  would  leap  for  joy.  The  meditation  of  that 
day  hath  even  ravished  ray  soul,  and  the  thoughts 
of  its  certainty  and  nearness  are  more  refreshing 
to  my  soul  than  all  earthly  comforts.  Surely  noth- 
ing can  more  revive  ray  spirit  than  to  behold  the 
blessed  Jesus,  who  is  the  life  and  joy  of  my  soul." 
When  he  began  to  sink  rapidly  under  his  com- 
plaint his  soul  was  so  devoutly  occupied  in  the 
contemplation  of  Christ  and  heaven  that  he  almost 
forgot  his  pains  and  sickness.  His  faith,  his  love 
and  his  joy  exceedingly  abounded.  He  would 
frequently  exclaim,  "Oh  that  I  could  let  you  know 
what  I  feel !  Oh  that  I  could  show  you  now  what 
I  see !  Oh  that  I  could  express  the  thousandth 
part  of  that  sweetness  which  I  now  find  in  Christ ! 
You  would  then  all  think  it  worth  while  to  make 
religion  your  chief  business.  Oh,  my  dear  friends, 
you  little  think  what  Christ  is  worth  upon  a  death- 
bed. I  would  not  now  for  a  world — nay,  for  a 
million  of  worlds— be  without  Christ  and  pardon. 
I  would  not  for  a  world  live  any  longer,  and  the 
very  thought  of  a  possibility  of  recovery  makes 
me  tremble.     I  do  tell  you  that  I  so   long  to  be 


438  THOUGHTS  ON 

with  Christ  that  I  could  be  content  to  be  cut  in 
pieces  and  put  to  the  most  exquisite  tortures,  so  I 
might  die  and  be  with  Christ.  Oh  how  sweet 
Jesus  is !  '  Come,  Lord  Jesus,  come  quickly.' 
Death,  do  thy  worst.  Death  has  lost  its  terrors. 
Through  grace  I  can  say,  Death  is  nothing  to  me. 
I  can  as  easily  die  as  shut  my  eyes.  I  long  to  die 
— I  long  to  be  with  Christ."  He  charged  his 
friends  most  earnestly  not  to  pray  for  his  life. 
"  Oh  the  glory,  the  unspeakable  glory  which  I 
behold  !  —  my  heart  is  full  —  my  heart  is  full. 
Christ  smiles,  and  I  am  constrained  to  smile. 
Can  you  find  it  in  your  hearts  to  stop  me,  now 
I  am  going  to  the  complete  and  eternal  enjoyment 
of  Christ  ?  Would  you  keep  me  from  my  crown  ? 
The  arms  of  my  blessed  Saviour  are  open  to  re- 
ceive me.  The  angels  stand  ready  to  carry  my 
soul  into  his  bosom.  Oh  did  you  see  but  what  I 
see,  you  would  cry  out  with  me,  '  Dear  Lord,  how 
long  ?'  *  Come,  Lord  Jesus,  come  quickly.'  '  Oh 
why  are  thy  chariot  wheels  so  long  in  coming  ?' " 
A  minister  having  spoken  to  him  of  the  joys  of 
heaven,  he  said,  "  Sir,  I  feel  something  of  it.  My 
heart  is  as  full  as  it  can  hold  in  this  lower  state. 
I  can  hold  no  more.  Oh  that  T  could  but  let  you 
know  what  I  feel!     Who  am  I    Tiord,  who  am  I, 


RELIGIOUS  EXPERIENCE.  43J^ 

that  (.lou  shouldst  be  mindful  of  me?  Why  me, 
Lord,  why  me?  and  pass  by  thousands  to  look  on 
such  a  wretch  as  I?  Oh  what  shall  I  say  unto 
thee,  thou  Preserver  of  men  ?  Oh  blessed,  and 
for  ever  blessed,  be  free  grace!  Why  is  it,  Lord, 
that  thou  shouldest  manifest  thyself  unto  me  and 
not  to  others?  'Even  so,  Father,  because  it  seemed 
good  in  thy  sight.'  Thou  wilt  have  mercy  because 
thou  wilt  have  mercy.  And  if  thou  wilt  look  on 
such  a  worm,  who  can  hinder?  Who  would  not 
love  thee,  O  blessed  Father  ?  Oh  how  sweet  and 
gracious  hast  thou  been  to  me  !  Oh  that  he  should 
have  me  in  his  thoughts  before  the  foundation  of 
the  world !" 

On  one  occasion,  after  his  brother  had  been 
praying  with  him,  his  joys  became  unutterable ; 
he  broke  out  in  such  exclamations  as  these:  "Oh, 
he  is  come — he  is  come :  how  sweet,  how  glorious, 
is  the  blessed  Jesus !  He  is  altogether  lovely. 
How  shall  I  speak  the  thousandth  part  of  his 
praise?  Oh  for  words  to  set  forth  a  little  part 
t)f  his  excellency!  Come,  look  on  a  dying  man 
and  wonder.  Was  there  ever  greater  kindness? 
Were  there  ever  more  sensible  manifestations  of 
grace?  Oh  why  me.  Lord,  why  me?  Surely  this 
is  akin   to  heaven,  and   if  I  were  nev»;r  to  enjoy 


440  THOUGHTS  ON 

more  than  this,  it  is  more  than  a  sufficient  recom- 
pense for  all  that  men  and  devils  could  inflict.  If 
this  be  dying,  it  is  sweet.  The  bed  is  soft. 
Christ's  arms  and  smiles  and  love  surely  would 
turn  hell  into  heaven.  Oh  that  you  did  but  see 
and  feel  what  I  do !  Behold  a  dying  man  more 
cheerful  than  you  ever  saw  a  man  in  health  in  the 
midst  of  his  sweetest  worldly  enjoyment.  Oh, 
sirs,  worldly  pleasures  are  poor,  pitiful,  sorry 
things,  when  compared  with  this  glory  in  my 
soul."  He  often  exhorted  those  around  him  to 
assist  hiai  in  his  praises.  "Oh,"  said  he,  "help 
me  to  praise  God.  Henceforth,  through  eternity, 
I  have  nothing  else  to  do  but  to  love  and  praise 
the  Lord.  I  cannot  tell  what  to  pray  for  which 
is  not  already  given  me.  I  want  only  one  thing, 
and  that  is  a  speedy  lift  to  heaven.  I  expect  no 
more  here.  I  desire  no  more — I  can  bear  no  more. 
Oh  praise,  praise,  praise  that  boundless  love  which 
liath  wonderfully  looked  upon  ray  soul,  and  hath 
done  more  for  me  than  for  thousands  of  his  chil- 
dren !  Bless  the  Lord,  O  my  soul,  and  all  that  is 
within  me  bless  his  holy  name.  Oh,  my  friends, 
help  me,  help  me,  to  admire  nnd  praise  Him  who 
hath  done  such  astonishing  wonders  for  my  soul. 
He  hath  pardoned  all  my  sins  and   filled   me  with 


RELIGIOUS  EXPERIENCf:.  441 

hia  goodness.  He  hath  given  me  grace  and  glory, 
and  no  good  thing  hath  he  withheld  from  me.  All 
ye  mighty  angels,  help  me  to  praise  God.  Let 
everything  that  hath  being  help  me  to  praise  him. 
Praise  is  my  work  now,  and  will  be  my  work  for 
ever.     Hallelujah  !  hallelujah  !  hallelujah  !" 

A  few  hours  before  his  death  he  had  his  mother 
and  brothers   and    sisters  called    around    his  bed, 
when  in  a  most  solemn  and  affecting  vnanner  he 
addressed  himself  in  turn  to  each   and  took  leave 
of  them.     To  his  mother  he  offered  his  thanks  for 
her  tender  love,  and  expressed  his  desire  that  she 
might  see  Christ  formed   in  the  hearts  of  all   her 
children,  and    meet  them  all  with  joy  at  the  day 
of  judgment.     Then  he  took  his  brothers  and  sis- 
ters in  order  and  offered  an   appropriate  petition 
for  eacii.     He  then  said,  "Oh  that  none  of  us  may 
be   found   among  the  unconverted   in    the  day  of 
ju(]«;nient!     Oh  that  we  may  all  appear  with  our 
iionoured    father   and   dear  mother   before    Christ 
with  joy !     Oh  that  we  may  live  to  God  here  and 
live  with  God  hereafter !     And  now,  my  dear  mo- 
ther,   brothers    and    sisters,   farewell  !"      His    last 
words  were,  "  Thy  work  is  done — I  have  fought  a 
good    fight,"    etc.      "  Come,    Lord    Jesus,    come 
quickly."     After  whicli  he  immediately  expired. 


442  THOUGHTS   ON 

No  man  in  our  country  has  left  behind  him  a 
higher  character  for  eminent  piety  than  the  Rev. 
Edward  Payson.  His  views  and  exercises  when 
near  death  will  answer  well  to  be  placed  by  the 
side  of  those  of  Mr.  John  Janeway. 

When  this  faithful  pastor  found  that  his  end 
was  approaching  he  felt  a  strong  desire  to  address 
some  advice  to  his  flock.  He  therefore  had  it  an- 
nounced from  the  pulpit  that  he  would  be  pleased 
to  see  as  many  of  them  as  could  make  it  convenient 
to  come  to  his  house,  and  appointed  them  a  time. 
To  them,  when  assembled,  he  spake  nearly  as  fol- 
lows :  "  It  has  often  been  remarked  that  people 
who  have  gone  to  the  other  world  cannot  come 
back  to  tell  us  what  they  have  seen  ;  but  I  am  so 
near  the  eternal  world  that  I  can  see  almost  as 
clearly  as  if  I  were  there ;  and  I  see  enough  to 
satisfy  myself,  at  least,  of  the  truth  of  the  doc- 
trines which  I  have  preaciied.  I  do  not  know 
that  I  should  feel  at  all  surer  had  I  been  there.  It 
is  always  interesting  to  see  others  in  a  situation  in 
which  we  know  we  must  shortly  be  placed  ourselves; 
and  we  all  know  that  we  must  die.  And  to  see  a 
poor  creature,  when,  after  an  alternation  of  hopes 
and  fears,  he  finds  that  his  disease  is  mortal,  and 
death  con-es  to  tear  him  away  from  everything  he 


RELIGIOUS  EXPERIENCE.  443 

loves,  and  crowds  him  t<  the  very  verge  of  the 
precipice  of  destruction,  and  then  thrusts  him  down 
headlong;  there  he  is  cast  into  an  unknown  world  ; 
no  friend,  no  Saviour  to  receive  hini.  Oh  how 
different  is  this  from  the  state  of  a  man  who  is 
prepared  to  die  !  He  is  not  obliged  to  be  crowded 
along,  but  the  other  world  comes  like  a  great  mag- 
net to  draw  him  away  from  this ;  and  he  knows 
that  he  is  going  to  enjoy — and  not  only  knows, 
but  begins  to  taste  it — perfect  happiness,  for  ever, 
for  »^ver,  and  ever.  And  now  God  is  in  this  room. 
I  see  him,  and  on  how  unspeakably  lovely  and 
glorious  does  he  appear ! — worthy  of  ten  thousand 
hearts,  if  we  had  so  many.  He  is  here,  and  hears 
me  pleading  with  the  creatures  that  he  has  made, 
whom  he  preserves  and  loads  with  blessings,  to 
love  him.  And  how  terrible  does  it  appear  to  me 
to  sin  against  this  God— to  set  up  our  wills  in  op- 
position to  his !  It  makes  my  blood  run  cold  to 
think  how  miserable  I  should  now  be  without  re- 
ligion— to  lie  here  and  see  myself  tottering  on 
the  verge  of  destruction ! — oh  I  should  be  dis- 
tracted. And  when  I  see  my  fellow-creatures  in 
this  situation,  I  am  in  an  agony  for  them,  that 
the}  may  escape  the  danger  before  it  be  too  late. 
Supj)ose  we  should  hear  the   sound  of  some  one 


444  THOUGHTS  ON 

pleading  earnestly  with  another,  and  we  should 
inquire,  What  is  that  man  pleading  for  so  earn- 
estly? Oh,  he  is  only  pleading  with  a  fellow- 
creature  to  love  his  God,  his  Saviour,  his  Pre- 
server, his  Benefactor.  He  is  only  pleading  with 
him  not  to  throw  away  his  immortal  soul — not  to 
pull  down  everlasting  wretchedness  on  his  own 
head.  He  is  only  persuading  him  to  avoid  eternal 
misery  and  accept  eternal  happiness.  *  Is  it  possi- 
ble,' we  should  exclaim,  'that  any  persuasion  can  be 
necessary  for  this  ?'  And  yet  it  is  necessary.  Oh, 
my  friends,  do,  do  love  this  glorious  Being.  Do 
seek  for  the  salvation  of  your  immortal  souls.  Hear 
the  voice  of  your  dying  minister  while  he  en- 
treats you  to  care  for  your  souls." 

On  another  occasion  he  said,  "  I  find  satisfaction 
in  looking  at  nothing  that  I  have  done.  I  have 
not  fought,  but  Christ  has  fought  for  me.  I  have 
not  run,  but  Christ  has  carried  me.  I  have  not 
worked,  but  Christ  has  wrought  in  me.  Christ 
has  done  all."  The  perfections  of  God  were  to 
him  a  well-spring  of  joy,  and  the  promises  were 
breasts  of  consolation  whence  his  soul  drew  aliment 
and  comfort.  "  Oh,"  exclaimed  he,  "the  loving- 
kindness  of  God  !  His  loving-kindness !  This 
afternoon,    wliile    I    was     meditating,    the    Lord 


RELIGIOUS  EXPERIENCE.  445 

seemed  to  pass  by  and  proclaim  himself,  'The 
Lord  God,  merciful  and  gracious.'  Oh  how- 
gracious  !  Try  to  conceive  of  that — '  his  loving- 
kindness,'  as  if  it  were  not  enough  to  say  kindness, 
but  loving-kindness !  What  must  be  the  loving- 
kindness  of  the  Lord,  who  is  himself  infinite  in 
love!  It  seemed  as  if  Christ  had  said  to  me, 
'  You  have  often  wandered  and  been  impatient  of 
the  way  by  which  I  have  led  you ;  but  what  do 
you  think  of  it  now?'  And  I  was  cut  to  the 
heart  when  I  looked  back  and  saw  the  goodness 
by  which  I  had  been  guided,  that  I  could  ever  for 
a  moment  distrust  his  love." 

To  a  minister  who  called  upon  him  he  said  that 
the  point  in  which  he  believed  ministers  failed 
most,  and  in  which  he  had  certainly  failed  most, 
was  in  doing  duty  professionally  and  not  from  the 
heart.  He  said  also,  "  I  have  never  valued  as  I 
ought  the  doctrines  which  I  have  preached.  The 
system  is  great  and  glorious,  and  is  worthy  of  our 
utmost  efibrts  to  promote  it.  The  interests  depend- 
ing will  justify  us  in  our  strongest  measures.  In 
every  respect  we  may  embark  our  all  upon  it ;  it 
will  sustain  us."  "  I  was  never  fit  to  say  a  word 
to  a  sinner  except  when  I  had  a  broken  heart  my- 
self, when  I  was  subdued  and   melted  into  pen- 


446  THOUGHTS  ON 

itence,  and  felt  just  as  if  I  had  received  pardon  to 
my  own  soul,  and  when  my  heart  was  full  of 
tenderness  and  pity."  He  seemed  to  be  greatly 
aflfected  with  a  view  of  the  grace  of  God  in  saving 
lost  men ;  and  especially  that  it  should  be  be- 
stowed on  one  so  ill-deserving  as  himself.  "  Oh 
how  sovereign  !  Oh  how  sovereign  !  Grace  is  the 
only  thing  that  can  make  us  like  God.  I  might 
be  dragged  through  heaven,  earth  and  hell,  and  I 
should  still  be  the  same  sinful,  polluted  wretch, 
unless  God  himself  should  renew  and  cleanse 
me." 

In  conversation  with  his  eldest  daughter,  being 
asked  whether  self-examination  was  not  a  very 
difficult  duty  for  young  Christians,  "  Yes,"  he  re- 
plied, "  and  for  old  ones  too,  because  it  is  displeas- 
ing to  the  pride  of  the  heart,  because  wandering 
thoughts  are  then  most  apt  to  intrude,  and  because 
of  the  deceitfulness  of  the  heart.  When  a  Chris- 
tian first  looks  into  his  heart,  he  sees  nothing  but 
confusion — a  heap  of  sins  and  very  little  good 
mixed  up  together ;  and  he  knows  not  how  to 
separate  them  or  how  to  begin  self-examination. 
But  let  him  persevere  in  his  efforts  and  order  will 
arise  out  of  confusion."  She  mentioned  to  him  a 
passage  in  the  life  of  Alleine,  which  led  him  to 


RELIGIOUS  EXPERIENCE.  447 

say,  "  We  never  confess  any  faults  that  wa  really 
think  disgraceful.  We  complain  of  our  hardness 
of  heart,  stupidity,  etc.,  but  we  never  confess  envy, 
covetousness  and  revenge,  or  anything  that  we 
suppose  will  lower  us  in  the  opinion  of  others  ; 
and  this  proves  that  we  do  not  feel  ashamed  of 
coldness  and  stupidity.  In  short,  when  young 
Christians  make  confessions,  unless  there  is  an 
obvious  call  for  it,  it  commonly  proceeds  from  one 
of  the  following  motives :  either  they  wish  to  be 
thought  very  humble  and  to  possess  great  know- 
ledge of  their  own  hearts ;  or  they  think  it  is  a 
fault  which  others  have  perceived,  and  they  are 
willing  to  have  the  credit  of  having  discovered 
and  striven  against  it ;  or  they  confess  some  fault 
from  which  they  are  remarkably  free,  in  order  to 
elicit  a  compliment." 

His  solicitude  for  the  welfare  of  his  people  was 
so  great  that  though  he  had  given  them  one  sol- 
emn address,  he  was  not  contented  with  that,  but 
sent  for  particular  classes  of  them.  On  one  day 
he  had  the  young  men  of  the  congregation  assem- 
bled around  him,  when  he  delivered  to  them  a  pe- 
culiarly solemn,  tender  and  appropriate  exhorta- 
tion. He  also  sent  an  affectionate  veledictory  ad- 
dress to  the  association  of  ministers  with  which  he 


448  THOUGHTS  ON 

had  been  connected.  The  substance  of  it  was  a 
hearty  assurance  of  the  ardent  love  with  which  he 
remembered  them  even  in  death — an  exhortation 
to  love  one  another  with  a  pure  heart  fervently — 
to  love  their  work — to  be  diligent  in  it — to  expect 
success  and  to  bear  up  under  discouragements — to 
be  faithful  unto  death,  and  to  look  for  their  re- 
ward in  heaven. 

While  speaking  of  the  rapturous  views  which 
he  had  of  heaven,  he  was  asked  if  it  did  not  ap- 
pear like  the  clear  light  of  vision  rather  than  that 
of  faith.  He  said,  "  I  don't  know ;  it  is  too  much 
for  the  poor  eyes  of  my  soul  to  bear;  they  are 
almost  blinded  with  the  excessive  brightness.  All 
I  want  is  to  be  a  mirror,  to  reflect  some  of  those 
rays  to  those  around  me."  "■  My  soul,  instead  of 
growing  weaker  and  more  languishing,  as  my  body 
does,  seems  to  be  endued  with  an  angel's  energies, 
and  to  be  ready  to  break  from  the  body  and  join 
those  around  the  throne."  When  asked  whether  it 
was  now  incredible  to  him  that  the  martyrs  should 
rejoice  in  the  flames  and  on  the  rack,  "  No,"  said 
he,  "  I  can  easily  believe  it.  I  have  suffered 
twenty  times  as  much  as  I  could  in  being  burnt  at 
the  stake,  while  my  joy  in  God  so  abounded  as  to 
render  my  sufferings  not  only  tolerable,  but  wel- 


RELIGIOUS  EXPERIENCE.  449 

come.  The  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  which  shall 
be  revealed  in  us." 

At  another  time  he  said,  "God  is  now  literally 
my  all  in  all.  While  he  is  present  with  me  no 
event  can  in  the  least  diminish  my  happiness ;  and 
were  the  whole  world  at  my  feet,  trying  to  minister 
to  my  comfort,  it  could  not  add  one  drop  to  the 
cup."  "  It  seems  as  if  the  promise  to  wipe  away 
all  tears  is  already  accomplished  as  it  relates  to 
tears  of  sorrow.  I  have  no  tears  to  shed  now  but 
tears  of  love,  and  joy,  and  thankfulness."  Shortly 
before  his  decease  he  was  heard  to  break  forth  in  a 
soliloquy,  of  which  the  following  is  a  specimen  : 
*'  What  an  assemblage  of  motives  to  holiness  does 
the  gospel  present!  I  am  a  Christian;  what  then? 
I  am  a  redeemed  sinner — a  pardoned  rebel — all 
through  grace  and  by  the  most  wonderful  means 
which  infinite  wisdom  could  devise.  I  am  a  Chris- 
tian ;  what  then  ?  Why  I  am  a  temple  of  God, 
and  surely  I  ought  to  be  pure  and  holy.  I  am  a 
Christian  ;  what  then  ?  Why  1  am  a  child  of  God, 
and  ought  to  be  filled  with  filial  love  and  rever- 
ence, joy  and  gratitude.  I  am  a  Christian ;  what 
then?  Why  I  am  a  disc'i[)le  of  Christ,  and  must 
imitate  Him  who  was  meek  and  lowly  of  heart, 

29 


450  THOUGHTS  ON 

and  pleased  not  himself.  I  am  a  Christii.n  ;  what 
then  ?  Why  I  am  an  heir  of  heaven,  and  hasten- 
ing on  to  the  abodes  of  the  blessed."  "  It  seems 
as  if  my  soul  had  found  a  pair  of  new  wings,  and 
was  so  eager  to  try  them  that  in  her  fluttering  she 
would  rend  the  fine  network  of  the  body  to 
pieces."  He  had  the  choir  to  come  in  and  sing  for 
him,  and  chose  the  hymn,  "Rise  my  soul,"  etc.; 
soon  after  which  he  expired,  October  21,  1827. 

The  Rev.  Dr.  Samuel  Finley,  who  had  been  for 
some  time  president  of  New  Jersey  College,  upon 
being  informed  by  his  physicians  that  his  disease 
was  incurable,  expressed  his  entire  resignation  and 
exclaimed,  "  Welcome,  Lord  Jesus  !"  On  the  Sab- 
bath preceding  his  death,  Dr.  Clarkson,  one  of  his 
physicians,  told  him  that  he  observed  a  manifest 
alteration  and  that  he  could  not  live  many  days. 
He  said,  "  May  the  Lord  bring  me  near  himself! 
I  have  been  waiting  with  a  Canaan  hunger  for  the 
promised  land.  I  have  often  wondered  that  God 
suiSered  me  to  live.  I  have  more  wondered  that 
he  ever  called  me  to  be  a  minister  of  his  word. 
He  has  often  afforded  me  much  strength,  which  I 
have  abused.  He  has  returned  in  mercy.  Oh  how 
faithful  are  the  promises  of  God  !  Oh  that  I  could 
see  him  as  I  have  seen  him   before,  in  his  sane- 


RELIGIOUS  EXPERIENCE.  AtH 

tuary !  Althoiigli  I  have  as  earnestly  desired 
death  as  the  hireling  pants  for  the  evening  shade, 
yet  will  I  wait  all  the  days  of  my  appointed  time. 
I  have  often  struggled  with  principalities  and  pow- 
ers, and  have  been  brought  to  the  borders  of  de- 
spair. Lord,  let  it  suffice."  He  then  closed  his 
eyes  and  sat  up  and  prayed  fervently  that  God 
would  show  him  his  glory  before  he  departed 
hence — that  he  would  enable  him  to  endure  pa- 
tiently to  the  end,  and  particularly  that  he  might 
be  kept  from  dishonouring  the  ministry.  He 
then  resumed  his  discourse  and  said  :  "  I  can  truly 
say  that  I  have  loved  the  service  of  God.  I  know 
not  in  what  language  to  speak  of  my  own  unwor- 
thiness:  I  have  been  undutiful ;  I  have  honestly 
endeavoured  to  act  for  God,  but  with  much  weak- 
ness and  corruption."  Then  lying  down  again, 
he  said,  "  A  Christian's  death  is  the  best  part  of 
his  experience.  The  Ijord  has  made  provision  for 
the  whole  way — provision  for  the  soul  and  pro- 
vision for  the  body.  The  Lord  has  given  me  many 
souls  as  the  crown  of  ray  rejoicing.  Blessed  be 
God  !  eternal  rest  is  at  hand.  Eternity  is  but  long 
enough  to  enjoy  my  God.  This,  this  has  animated 
me  in  my  severest  studies.  I  was  ashamed  to  take 
rest  here.     Oh  that  I  could  be  filled  with  the  ful- 


452  THOUGHTS  OA 

ness  of  God  ! — that  fulnesss  which  fills  heaven." 
Being  asked  whether  he  would  choose  to  live  or 
die,  he  said,  "  To  die,  though  I  cannot  but  feel  the 
same  strait  that  Paul  did  when  he  knew  not  which 
to  choose :  '  For  me  to  live  is  Christ,  but  to  die  is 
gain.'  But  should  God,  by  a  miracle,  prolong  my 
life,  I  would  still  continue  to  serve  him.  His  ser- 
vice has  been  sweet  to  me ;  I  have  loved  it  much. 
I  have  tried  my  Master's  yoke,  and  will  never 
shrink  my  neck  from  it.  '  His  yoke  is  easy  and 
his  burden  is  light.' " 

One  said  to  him,  "  You  are  more  cheerful  and 
vigorous,  sir."  "Yes,  I  rise  or  fall  as  eternal  life 
seems  nearer  or  farther  oflF."  It  being  remarked 
that  he  always  used  the  appellation,  "  Dear  Lord," 
in  his  prayers,  he  answered,  "Oh  he  is  very  dear, 
very  precious  indeed.  How  pretty  is  it  for  a  min- 
ister to  die  on  the  Sabbath  !  I  expect  to  spend  the 
remainder  of  this  Sabbath  in  heaven."  One  said, 
"You  will  soon  join  the  blessed  society  of  heaven ; 
you  will  for  ever  hold  converse  with  Abraham, 
Isaac  and  Jacob,  and  with  the  spirits  of  the  just 
made  perfect — with  old  friends  and  many  old-fash- 
ioned people."  "  Yes,  sir,"  he  replied,  with  a 
smile,  "  but  they  are  a  most  polite  people  now." 
JEIe  expressed  great  grafitude  to  his  friends  around 


RELIGIOUS  EXPERIENCE.  453 

him,  and  said,  "May  the  Lord  repay  you  for 
your  tenderness  to  me !  may  he  bless  you  abun- 
dantly, not  only  with  temporal  but  with  spiritual 
blessings."  Turning  to  his  wife,  he  said,  "My 
dear,  I  expect  to  see  you  shortly  in  glory."  See- 
ing a  member  of  the  Second  Presbyterian  Church 
present,  he  said,  "  I  have  often  preached  and 
prayed  among  you,  my  dear  sir,  and  the  doctrines 
I  preached  are  now  my  support,  and,  blessed  be 
God  !  they  are  without  a  flaw.  May  the  Lord 
bless  and  preserve  your  church  !  He  designs  good 
for  it  yet,  I  trust."  To  a  person  from  Princeton 
he  said,  "  Give  my  love  to  the  people  of  Princeton, 
and  tell  them  that  I  am  going  to  die,  and  that  I 
am  not  afraid  to  die." 

He  would  sometimes  cry  out,  "  The  Lord  Jesus 
will  take  care  of  his  cause  in  the  world."  Upon 
waking  next  morning  he  exclaimed,  "  Oh  what  a 
disappointment  I  have  met  with !  I  expected  this 
morning  to  have  been  in  heaven."  On  account  of 
his  extreme  weakness  he  was  unable  to  speak  much 
during  the  day,  but  all  that  he  said  was  in  the 
language  of  triumph.  Next  morning,  with  a 
pleasing  smile  on  his  countenance,  he  cried  out, 
"  Ob  I  shall  triumph  over  every  foe — the  Lord 
hath  given  me  the  victory.     Now  I  know  that  it 


454  THOUGHTS  ON 

is  impossible  that  faith  should  not  triumph  over 
earth  and  hell,  I  exult,  I  triumph.  Oh  that  I 
could  see  untainted  purity !  I  think  I  have  noth- 
ing to  do  but  die ;  yet  perhaps  I  have :  Lord,  show 
me  my  task."  He  then  said,  ''Lord  Jesus,  into 
thy  hands  I  commit  my  spirit;  I  do  it  with  con- 
fidence; I  do  it  with  full  assurance.  I  know  that 
thou  wilt  keep  that  which  I  have  committed  to 
thee.  I  have  been  dreaming  too  fast  of  the  time 
of  my  departure  for  I  find  it  does  not  yet  come; 
but  the  Lord  is  faithful,  and  will  not  tarry  beyond 
the  appointed  time." 

In  the  afternoon  the  Rev.  Mr.  Spencer  came  to 
see  him  and  said,  "  I  have  come,  dear  sir,  to  see 
you  confirm  by  facts  the  gospel  you  have  been 
preaching.  Pray,  sir,  how  do  you  feel?"  To 
which  he  replied,  "  Full  of  triumph ;  I  triumph 
through  Christ.  Nothing  clips  my  wings  but  the 
thoughts  of  my  dissolution  being  prolonged.  Oh 
that  it  were  to-night !  My  very  soul  thirsts  for 
eternal  rest."  Mr.  Spencer  asked  him  what  he 
saw  in  eternity  to  excite  such  vehement  desires  in 
his  soul.  He  said,  "  I  see  the  eternal  love  and 
goodness  of  God.  I  see  the  fulness  of  the  Medi- 
ator. I  see  the  love  of  Jesus.  Oh  to  be  dissolved 
and  to  be  with  him !     I  long  to  be  clothed  with 


RELIGIOUS  EXPERIENCE.  455 

the  com])lete  righteousness  of  Christ."  He  then 
requested  Mr.  Spencer  to  pray  with  him  before 
they  parted,  and  said,  "  I  have  gained  the  victory 
over  the  devil ;  pray  to  God  to  preserve  me  from 
evil — to  keep  me  from  evil  in  this  critical  hour — 
and  to  support  me  with  his  presence  through  the 
valley  of  the  shadow  of  death." 

He  spent  the  remainder  of  the  day  in  taking  au 
affectionate  and  solemn  leave  of  his  friends,  and 
exhorting  such  of  his  children  as  were  with  him. 

On  the  next  day,  July  16,  the  conflict  was  ter- 
minated. He  was  no  longer  able  to  speak,  but  a 
friend  having  desired  him  to  give  a  token  by  which 
his  friends  might  know  whether  he  still  continued 
to  triumph,  he  lifted  up  his  hand  and  uttered  the 
word,  "Yes."  About  nine  o'clock  he  fell  into  a 
sound  sleep,  and  appeared  much  more  free  from 
pain  than  he  had  been  for  many  days  before.  He 
continued  to  sleep,  without  changing  his  position, 
till  about  one  o'clock,  when  he  expired  without  a 
groan  or  a  sigh.  During  his  whole  sickness  he 
was  never  heard  to  utter  a  repining  word  ;  and  in 
taking  leave  of  his  dearest  friends  he  was  never 
seen  to  shed  a  tear  or  exhibit  any  sign  of  sorrow. 

His  remains  were  interred  in  the  Second  Pres- 
byterian  Church,  on   the  corner  of   M  ilberry  (or 


466  ON  RELIGIOUS  EXPERIENCE. 

Arch)  and  Third  streets,  by  the  side  of  his  dear 
friend,  the  Rev.  Gilbert  Tennent.  From  this 
resting-place  their  dust  and  bones  were  removed 
to  the  burying-ground  on  Arch  street,  when  the 
church  was  removed.  Mrs.  Finley  survived  her 
husband  many  years,  the  latter  part  of  which  time 
she  was  entirely  blind,  but  bore  the  affliction  with 
meek  and  cheerful  submission. 


CHAPTER  XX. 

Remarks  on  deathbed  exercises,  with  several  illustrative 
examples. 

rpHE  cases  of  religious  experience  at  the  close  of 
life  which  have  been  presented .  to  the  reader 
furnish  much  reason  for  encouragement  and  hope 
to  the  real  Christian.  We  learn  from  them  that 
death,  however  terrible  to  nature,  may  be  com- 
pletely divested  of  its  terrors;  that  the  Christian 
religion,  when  it  has  been  cordially  embraced,  has 
power  to  sustain  the  soul  in  the  last  conflict ;  that 
the  supplies  of  grace  may  be  so  rich  and  abundant 
that  the  bed  of  death  may  be  the  happiest  situ- 
ation which  the  child  of  God  ever  occupied,  and 
his  last  hours  the  most  comfortable  of  his  whole 
life ;  that  it  is  possible  for  such  a  flood  '.?£  divine 
consolation  to  be  poured  into  the  soul  that  the 
pains  of  the  body  are  scarcely  felt,  by  which  we 
may  understand  how  it  was  that  the  martyrs  could 
rejoice  in  the  midst  of  flames  and  on  the  rack.  We 
learn  also  that  these  blessed  communications  of  the 

457 


458  THOUGHTS  ON 

joy  of  the  Holy  Ghost  are  derived  to  the  soul 
through  the  promises  of  God,  and  that  all  that  is 
necessary  to  fill  it  with  these  divine  consolations 
is  a  firm  and  lively  faith.  There  is  in  all  these 
ecstatic  and  triumphant  feelings  nothing  mirac- 
ulous, nothing  different  from  the  common  mode 
of  God's  dealing  with  his  people,  except  in  the 
degree.  The  things  of  eternity  are  more  clearly 
apprehended,  confidence  in  the  promises  is  more 
unshaken,  submission  to  the  will  of  God  is  more 
unreserved,  and  gratitude  for  his  goodness  more 
fervent. 

Another  thing  suggested  by  such  happy  death- 
bed exercises  is,  that  the  dying  saint  never  enter- 
tained a  more  humble  sense  of  his  own  unworthi- 
ness  than  during  this  season  of  the  anticipation  of 
the  joys  of  heaven.  These  experiences,  therefore, 
furnish  strong  evidence  of  the  truth  of  the  doc- 
trines of  grace;  indeed,  free  grace  is  the  predom- 
inant theme  in  the  minds  of  these  highly-favoured 
servants  of  God.  It  is  also  highly  worthy  of  our 
marked  attention  that  the  Lord  Jesus  Christ  is 
precious  to  the  dying  believer  in  proportion  as  his 
consolations  abound.  He  attributes  all  that  he 
enjoys  or  hopes  for  to  this  blessed  Redeemer.  And 
He  who  loved  him  and  died  for  him  is  most  faith- 


RELIGIOUS  EXPERIENCE.  459 

ful  to  his  gracious  promises  at  this  trying  moment. 
Now,   when  heart  and  flesh  fail  he  will   be  the 
strength  of  their  hearts.     Now  he  enables  them  to 
say  with  confidence,  "  Though  I  walk  through  the 
valley  of  the  shadow  of  death,  I  will  fear  no  evil, 
for  thou  art  with  me ;  thy  rod  and  thy  staflP,  they 
comfort  me."    Death  is  indeed  a  formidable  enemy 
when  armed  with  his  envenomed  sting,  but  when 
this  sting  is  extracted  death  is   harmless;  death 
comes  as  a  friend  to  release  us  from  a  body  of  sin 
and  misery.     "  The  sting  of  death  is  sin,  and  the 
strength  of  sin  is  the  law ;"  but  when  the  law  has 
received  a  full  satisfaction,  and  all  sin  is  pardoned 
through  the  blood  of  Christ,  the  sting  exists  no 
longer.     There  is  no  condemnation  to  them  who 
are  in  Christ  Jesus.    It  is  God  that  justifieth  ;  who 
is  he  that  condemneth  ?     It  is  Christ  that  died ; 
yea,  rather  who  is  risen  again.     "  Precious  in  the 
sight  of  God  is  the  death  of  his  saints."     The 
meek  shall  sing  even  on  a  dying  bed.     Here  often 
the   timid   grow  bold,  the   feeble   strong.      Here 
doubts  and  fears  which  harassed  the  weary  pilgrim 
all  the  journey  through  are  dismissed  for  ever,  and 
that  joyful  assurance  is  realized  which  had  long 
been  ardently  desired  and  hoped  for.     Where  else 
but   among   real    Christians   do   we  witness  such 


460  THOUGHTS  ON 

happy  scenes  at  the  near  approach  of  death  ?  Can 
the  infidel  point  to  any  of  his  associates  who 
could  thus  exult  in  the  prospect  of  death?  Can 
the  man  of  the  world  exhibit  anything  like  this  ? 
Alas !  they  are  driven  away  from  all  they  love ; 
they  may  die  stupidly ;  they  may  be  under  an 
awful,  blinding  delusion ;  but  the  positive  joys  of 
the  believer  they  cannot  experience. 

Now,  as  we  must  all  die,  and  that  soon,  ought 
we  not  to  take  all  pains  and  use  all  possible  dili- 
gence to  be  ready  to  die  the  death  of  the  righteous  ? 
When  that  awful  hour  shall  arrive  worldly  hon- 
ours and  worldly  possessions  will  be  nothing  to 
us.  Royal  sceptres  and  crowns  and  treasures  will 
be  utterly  unavailing ;  but  the  humble  believer, 
however  racked  with  pain  of  body,  is  safe  in  the 
hands  of  a  kind  Redeemer,  who,  having  himself 
experienced  the  pangs  of  death,  knows  how  to 
sympathize  with  and  succour  his  beloved  disciples 
when  they  are  called  to  this  last  trial.  He  will 
not  then  forsake  those  whom  he  has  supported 
through  their  whole  pilgrimage.  His  everlasting 
arms  of  love  and  faithfulness  will  be  placed  un- 
derneath them,  and  he  will  bear  them  as  on  eagles' 
wings.  Truly,  then,  for  them  to  die  is  gain  !  They 
rest  from  their  labours — exchange  darkness,  sin  and 


RELIGIOUS  EXPERIENCE.  461 

sorrow  for  perfect  light,  perfect  purity  and  perfect 
felicity.  Lift  up  your  heads,  then,  ye  servants  of 
God,  for  the  day  of  your  redemption  draweth  nigh. 
The  night  is  far  spent,  the  day  is  at  hand.  With 
some  of  us  it  must  be  near  the  dawn.  The  dark- 
ness will  soon  be  past  for  ever.  Let  us  then  rejoice 
in  the  hope  of  the  glory  of  God,  and  wait  till  our 
salvation  cometh.  Now  is  our  salvation  nearer 
than  when  we  believed. 

But  it  may  be  asked,  Do  all  real  Christians  die 
in  such  joy  and  triumph  as  those  whose  experience 
has  been  related  ?  No ;  this  is  not  pretended. 
Some,  no  doubt,  die  under  a  cloud,  and  go  out  of 
the  world  in  distressing  doubts  respecting  their 
eternal  destiny.  It  is  to  guard  against  such  an 
event  that  we  would  exhort  all  professors  of  relig- 
ion— and  include  ourselves  in  the  number — to  be- 
gin in  time  to  make  preparation  for  death.  Dear 
brethren,  let  us  look  well  to  the  foundation  of  our 
hope ;  we  cannot  bestow  too  much  pains  and  dili- 
gence in  making  our  calling  and  election  sure.  We 
shall  never  regret  on  a  deathbed  that  we  were  too 
much  concerned  to  secure  the  salvation  of  our 
souls,  or  that  we  were  too  careful  in  making  prepa- 
ration for  another  world.  Let  us  remember  that 
our  time  on  earth  is  short,  and  that  whatever  is 


462  THOUGHTS  ON 

done  must  be  done  quickly.  There  will  be  no 
opportunity  of  coming  back  to  rectify  what  has 
been  done  amiss  or  to  supply  what  is  wanting. 
"  Now  is  the  accepted  time,  now  is  the  day  of 
salvation."  Let  us  work  while  it  is  day,  knowing 
that  the  dark  night  cometh  when  no  man  can 
work.  Let  us  then  awake  to  righteousness.  Let 
us  watch  and  be  sober.  Let  us  put  on  the  armour 
of  light,  and  especially  let  us  see  to  it  that  we  have 
on  the  wedding  garment,  else  we  shall  never  find 
admittance  to  the  marriage  supper  of  the  Lamb. 
The  only  robe  which  can  bear  the  scrutinizing  in- 
spection of  the  King  is  the  perfect  and  spotless 
robe  of  Christ's  imputed  righteousness.  This  will 
render  us  acceptable  in  the  Beloved.  With  this 
we  must  put  on  the  robe  of  inherent  righteousness, 
for  "  without  holiness  no  man  shall  see  the  Lord ;" 
and  these  two,  though  distinct,  are  never  separated. 
Only,  the  latter  is  never  perfect  until  we  come  to 
the  end  of  our  course ;  and  this  single  consider- 
ation should  reconcile  us  to  the  thoughts  of  death, 
that  then  we  shall  be  freed  from  all  sin.  Oh  how 
blessed  is  that  state  where  we  shall  see  no  more 
darkly  through  a  glass,  but  face  to  face — where  we 
shall  know  no  more  in  part,  but  as  we  are  known  ! 
Oh  bright  and  delightful  vision  of  the  glory  of 


RELIGIOUS  EXPERIENCE.  463 

God  in  the  face  of  Jesus  Christ !     Surely  this  is 
worth  dying  for. 

But  it  may  be  asked,  Is  there  not  evidence  of 
too  much  excitement  in  the  experiences  which  have 
been  narrated  ?  May  not  a  part  at  least  of  the 
elevated  and  exhilarated  feelings  be  the  effect  of 
an  accelerated  circulation?  People  who  die  of 
pulmonary  consumption  are  apt  to  be  sanguine  and 
to  indulge  buoyant  hopes  even  in  regard  to  re- 
covery. In  answer,  I  would  say  that  this  may  be 
admitted  to  have  some  effect  in  increasing  the  de- 
gree of  excitement,  but  it  never  can  account  for 
the  bright  views  and  unspeakable  joys  which  some 
experience.  And  the  truth  is,  we  are  poor  judges 
of  the  degree  of  elevated  excitement  which  the 
sense  of  God's  love  will  produce. 

It  must  be  confessed  that  while  we  may  admire 
and  breathe  after  such  an  elevated  and  triumphant 
state  of  mind  as  was  experienced  by  those  of  whom 
some  account  has  been  given,  yet  we  cannot  so 
readily  sympathize  with  such  high  emotions  as 
with  a  more  calm  and  deliberate  frame  of  spirit. 
Indeed,  it  is  here  as  in  health  :  when  we  see  per- 
sons much  excited  in  regard  to  religion  or  any- 
thing else,  we  do  not  place  such  entire  confidence 
in  what  they  utter  as  when  the  same  persons  calmly 


464  THOUGHTS  ON 

and  soberly  express  their  sentiments.  The  reason 
is,  that  in  all  great  excitements  the  imagination 
and  feelings  predominate  over  the  judgment;  and 
experience  teaches  that  in  all  such  cases  there  is  a 
tendency  to  exaggeration  and  to  the  use  of  strong 
expressions;  and  it  cannot  be  doubted  that  in  some 
cases  the  religious  exaltation  experienced  is  some- 
what delirious.  The  nervous  system  loses  its  tone, 
and  although  its  agitations  are  violent,  they  are 
somewhat  irregular  and  excessive,  so  as  to  produce 
an  irrepressible  thrilling  through  the  soul.  It  is 
not  wonderful  that  while  the  mysterious  connection 
between  soul  and  body  is  coming  to  an  end  there 
should  be  something  in  the  emotions  new  and — 
in  the  looks,  tones  and  gestures — out  of  the  com- 
mon way.  This  does  not  alter  or  vitiate  the  na- 
ture of  the  pious  exercises  of  the  soul,  though  it 
may  modify  them  and  give  them  a  peculiar  aspect 
and  expression.  If  any  person  chooses  to  suppose 
that  in  some  of  the  cases  specified,  while  faith  was 
triumphant  and  hope  full  of  assurance,  there  might 
be  superadded  an  exhilaration  arising  out  of  the 
peculiar  state  of  tlie  body,  he  will  not  have  me 
objecting.  The  last  exercises  of  that  useful  and 
devoted  man,  Jeremiah  Evarts,  were  very  remark- 
able for  the  degree  of  powerful  excitement  mani- 


RELIGIOUS  EXPERIENCE.  465 

fested;  and  the  more  remarkable  because  his  miud 
was  highly  intellectual  and  very  little  subject  to 
excitement,  in  common.  Still  it  was  well  known 
to  those  intimate  with  him  thai  when  he  was 
aroused  his  feelings  were  very  strong. 

Often,  officious  friends  and  physicians  are  ex- 
tremely averse  to  have  anything  said  to  their 
friends  on  the  subject  of  religion  when  they  are 
sick,  lest  it  should  disturb  their  minds  and  so  in- 
crease the  violence  of  the  disease.  I  would  not, 
it  is  true,  admit  every  loquacious  old  man  or  wo- 
man into  the  chamber  of  a  friend  dangerously  ill, 
but  a  discreet  and  pious  counsellor  is  of  great 
value  at  such  a  time.  If  the  patient  is  hopefully 
pious,  none  can  doubt  the  propriety  and  comfort 
of  aiding  such  by  holding  forth  to  their  view  the 
rich  promises  of  a  faithful  God.  But  even  when 
the  character  of  the  sick  is  different,  it  often  gives 
relief  to  have  an  opportunity  of  conversation  with 
a  pious  friend  or  minister.  Anxious  feelings,  pent 
up  in  the  soul  and  finding  no  vent,  are  far  more 
injurious  than  a  free  expression  of  them ;  and  if 
the  person  is  in  danger  of  death,  will  you,  can  - 
you,  be  guilty  of  the  cruelty  of  debarring  him 
from  the  only  opportunity  of  salvation  which  he 
may  ever    have?      If  you  do,  his  blood  will  be 

30 


466  THOUGHTS  ON 

found  in  your  skirts.  To  show  how  erroneous 
the  opinion  is  that  religious  conversation  tends 
to  injure  the  siok  by  increasing  his  disease,  I  will 
relate  a  fact  which  fell  under  my  own  observation. 
A  young  gentleman  of  fortune  and  liberal  edu- 
cation had  been  for  some  months  thinking  seriously 
about  his  soul's  salvation,  but  the  work  had  not 
come  to  any  maturity,  when  by  making  too  great 
an  exertion  of  his  bodily  strength  he  ruptured  a 
large  blood-vessel  in  the  lungs,  and  was  brought 
to  death's  door,  not  being  able  to  speak  above  a 
low  whisper.  Having  been  a  pupil  of  mine,  I 
was  permitted  to  see  him,  and  upon  asking  the 
state  of  his  mind  he  whispered  in  my  ear  that  he 
was  overwhelmed  with  the  most  awful  darkness 
and  terror;  not  one  ray  of  light  dawned  upon  his 
miserable  soul.  I  prayed  with  him  and  presented 
to  him  a  few  gospel  invitations  and  promises,  and 
left  him,  never  expecting  to  see  him  alive.  Next 
day  I  called ;  the  physician  coming  out  of  his  room 
informed  me  that  while  they  were  waiting  for  his 
last  breath  a  favourable  change  seemed  unexpect- 
edly to  have  taken  place,  and  that  he  had  revived 
a  little.  When  I  approached  his  bed  he  looked 
joyfully  in  my  face,  pressed  my  hand  and  said, 
"All  is  well ;  T  have  found  peace.     This  morning, 


RELIGIOUS  EXPERIENCE.  467 

about  the  dawn,  I  had  the  most  delightful  view  of 
Christ  and  of  his  ability  and  williugness  to  save 
me."  And  upon  inquiry  I  found  that  that  was 
the  moment  when  the  favourable  change  took 
place  in  his  symptoms.  Faith  and  joy  accom- 
plished what  no  medicine  could,  and  acted  as  a 
reviving  cordial  to  his  dying  body.  He  so  far  re- 
covered as  to  live  a  number  of  years  afterward, 
though  his  lungs  were  never  sound  ;  and  his  con- 
sistent walk  and  conversation  attested  the  reality 
of  his  change.  He  soon  joined  himself  to  the 
communion  of  the  Church,  and  died  in  her  com- 
munion. 

While  spending  a  summer  in  Germantown,  near 
Philadelphia,  I  was  sent  for  to  visit  a  young  man 
whom  I  had  often  seen.  He  did  not  belong  to 
my  charge,  but  two  pious  ladies  who  did  were  his 
friends,  and  had  come  out  of  the  city  to  nurse  him. 
He  had  a  haemorrhage  of  the  lungs  which  left  little 
room  to  hope  for  recovery.  As  he  was  a  mild  and 
moral  man,  I  did  not  know  but  that  he  might  be 
a  professor  of  religion ;  but  upon  asking  him  a 
question  respecting  his  hope,  he  frankly  told  me 
that  he  had  been  skeptical  for  many  years,  and 
had  no  belief  that  the  gospel  was  divine.  I  never 
felt  more  at  a  loss.     The  man  was  too  weak  to  at- 


468  THOUGHTS  ON 

tend  to  argument,  and  if  I  could  by  reasoning  con- 
vince him  of  hi&  error  it  would  not  be  a  saving 
faith,  and  he  must  die  before  this  process  could 
be  gone  through.  I  found  that  his  infidelity  af- 
forded him  no  comfort  in  a  dying  hour,  and  that 
he  wished  he  could  believe  in  Christ.  It  occurred 
to  me  that  the  word  of  God  contained  light  and 
energy  in  itself,  and  that  if  he  could  not  attend  to 
the  external  evidences  the  beams  of  truth  might 
shine  in  upon  his  soul,  and  thus  generate  a  saving 
faith  by  the  efficient  aid  of  the  Spirit.  After 
pointing  out  the  probable  sources  of  his  skep- 
ticism, I  requested  the  ladies  w^ho  were  attending 
on  him  to  read  certain  portions  of  the  gospel  to 
him  as  he  could  bear  it,  for  he  was  very  low.  This 
was  done ;  and  next  day  when  I  came  to  see  him 
he  declared  that  his  doubts  were  all  scattered  and 
that  he  had  hope  in  Christ.  Afterward  he  was 
never  able  to  converse,  but,  as  far  as  is  known, 
died  in  hope. 

I  never  saw  any  one  approach  death  so  delib- 
erately and  composedly  as  the  late  Rev.  Robert 
Ray,  pastor  of  the  church  of  Freehold,  in  New 
Jersey.  He  had  spent  a  winter  at  St.  Augustine 
with  the  hope  of  restoring  his  health,  but  came 
home  more  diseased   than   before  he  went.     His 


RELIGIOUS  EXPERIENCE.  469 

lungs  were  deeply  affected,  and  he  foresaw  that 
his  end  was  approaching.  But  as  long  as  he  was 
able  to  speak  he  caused  himself  to  be  carried  to 
the  church  and  to  be  assisted  into  the  pulpit, 
where  he  would  preach  and  exhort  until  his  breath 
failed,  when  he  would  pant  as  if  about  to  die,  and 
then  be  conveyed  home  as  he  came.  This  was 
done  not  once  or  twice,  but  for  many  weeks ;  for  he 
said  as  he  must  die  he  might  as  well  die  preach- 
ing; and  he  felt  a  strong  desire  to  be  the  means 
of  saving  the  people  committed  to  his  charge,  and 
he  hoped  that  a  voice  of  affectionate  warning  from 
the  grave  might  have  the  effect  of  awakening  some 
of  them.  As  he  suffered  but  little  acute  pain,  he 
appeared  until  his  dying  day  as  calm  and  cheerful 
as  a  man  long  absent  from  home  would  when  the 
time  came  to  return  to  his  friends.  He  conversed 
as  familiarly  and  composedly  about  his  approach- 
ing change  as  if  there  was  nothing  formidable  in 
it.  Indeed,  it  had  no  terrors  for  him.  For  him 
to  die  was  gain.  Even  when  death  was  upon 
him,  having  observed  some  of  his  neighbours 
coming  in,  he  said,  "  Well,  you  have  come  to 
see  your  pastor  die."  He  then  remarked  that 
his  feelings  were  very  peculiar,  such  as  he  had 
never  experienced   before;  and  without  any   per- 


470  THOUGHTS  ON 

turbation  of  mind  or  bodily  agony  he  gently 
fell  asleep. 

Wishing  in  these  experiences  of  dying  saints  to 
give  as  great  a  variety  as  is  compatible  with  my 
limits,  I  will  now  extract  an  account  of  the  last 
illness  of  Mrs.  Susan  Huntington,  of  Boston, 
taken  down  by  her  pastor,  the  Rev.  Dr.  Wisner, 
after  his  visits  to  her  sick  room  : 

^'  Tuesday,  October  28,  1823.— Called  on  Mrs. 
Huntington  about  half-past  nine  in  the  morning. 
Found  that  she  had  failed  considerably  since  my 
last  visit.  To  an  inquiry  respecting  the  state  of 
her  mind,  she  said,  'I  think  I  have  felt  more  of 
the  presence  of  Christ  than  when  I  saw  you  last. 
I  have  not  had  those  strong  views  and  joyful  feel- 
ings with  which  I  have  sometimes  been  favoured. 
My  mind  is  weak  ;  I  cannot  direct  and  fix  my 
thoughts  as  I  once  could.  But  I  think  I  have 
fled  for  ^efuge  to  lay  hold  on  the  hope  set  before 
me  in  the  precious  gospel ;  and  He  who  is  the 
foundation  of  that  hope  will  never  forsake  me.' 
Then,  with  a  most  interesting  expression  of  coun- 
tenance, she  said,  'I  trust  we  shall  meet  in  heaven 
and  spend  an  eternity  in  praising  our  dear  Re- 
deemer.' 'I  feel,'  said  she,  'that  I  have  been 
very,  very  unfaithful ;  Init  he  is  merciful,  his  blood 


RELIGIOUS  EXPERIENCE.  471 

cleanseth  from  all  sin,  and  I  trust  he  has  blotted 
out  my  sins  from  the  book  of  his  remembrance. 
Oh  what  should  we  do  without  Christ  f  '  As 
much  debtors  to  free  grace  at  the  end  of  our  course 
as  at  the  beginning/  observed  her  pastor.  '  More, 
far  more,'  she  replied,  'for  we  sin  against  greater 
liglit  and  love  after  we  are  born  again.  Yes,  it  is 
all  free  grace;  if  it  were  not,  what  would  become 
of  me  ?'  It  was  answered,  *  You  would  have  per- 
ished— justly  perished.'  '  Yes,'  she  replied  ;  *  what 
a  glorious  plan  !  what  a  precious  Saviour !  Oh 
that  I  could  love  him  more !  Pray  that  I  may 
love  and  glorify  him  for  ever!' 

"  On  Friday,  October  31,  found  her  more  com- 
fortable. She  said,  '  My  mind  has  generally  been 
in  a  peaceful  frame  since  I  saw  you  ;  but  I  want 
to  realize  the  presence  and  preciousness  of  Christ 
more  distinctly  and  constantly  than  my  great  weak- 
ness permits  me  to  do.'  In  answer  to  some  re- 
marks on  the  covenant  of  grace,  she  said,  'Glo- 
rious covenant !  precious  promises  !  I  have  given 
myself  and  my  body  to  Him  in  whom  they  are 
yea  and  amen,  and  I  do  not  fear ;  I  desire  him  to 
do  with  me  as  it  shall  please  him." 

"  Tuesday,  November  3. — To  the  usual  inquiry, 
she  replied,  '  Mrs.  Graham  accurately  describes  my 


472  THOUGHTS  ON 

feelings  when  she  says,  "Thus  far  the  Lord  hath 
brought  me  through  the  wilderness,  bearing,  chas- 
tising, forgiving,  restoring.  I  am  near  to  Jordan's 
flood.  May  my  blessed  High  Priest  and  Ark  of 
the  Covenant  lead  on  my  staggering  steps  the  lit- 
tle farther  I  have  to  go."'  And  on  December  4 
she  breathed  her  last,  in  the  faith  and  hope  of  the 
gospel." 

As  in  the  preceding  account  of  Mrs.  Huntington 
mention  is  made  of  Mrs.  Graham,  of  New  York, 
it  may  be  in  place  to  give  a  few  particulars  of  this 
wise  woman,  as  she  may  properly  be  called,  dur- 
ing her  last  illness.  Foreseeing  that  her  end  was 
near,  she  sent  for  Mrs.  Chrystie,  a  dear  friend,  be- 
tween whom  and  herself  an  agreement  had  been 
made  that  whichever  was  first  summoned  away 
should  be  attended  in  her  last  moments  by  the 
other.  To  her  son-in-law,  Mr.  Bethune,  whom 
she  saw  standing  by,  she  said,  "  My  dear,  dear  son, 
I  am  going  to  leave  you ;  I  am  going  to  my  Sa- 
viour." He  answered,  "  I  know  that  when  you  do 
go  from  us  it  will  be  to  the  Saviour;  but,  my 
dear  mother,  it  may  not  be  the  Lord's  time  now  to 
call  you  to  himself."  "Yes,"  said  she,  "now  is 
the  time;  and  oh  I  could  weep  for  sin!"  Her 
words  were  accompanied  with  her  tears.     "  Have 


RELIGIOUS  EXPERIENCE.  473 

you  any  doubts,  then,  my  dear  friend  ?"  asked  Mrs. 
Chrystie.     "  Oh  no,"  replied  she,  "  I  have  no  more 
doubt  of  going  to  my  Saviour  than    if   I   were 
already  in  his  arms.     My  guilt  is  all  transferred. 
He  has  cancelled  all  my  debt ;  yet  I  could  weep  for 
•sins  against  so  good  a  God.     It  seems  to  me  there 
must  be  weeping  even  in  heaven."      Wben   her 
dear  friend  and  pastor.  Dr.  Mason,  came  to  see  her, 
they  had  a  very  interesting  interview,  at  the  close 
which  he  inquired  if  there  was  anything,  in  par- 
ticular, for  which  he  should  pray.     She  said,  "  The 
Lord  will  direct,"  and  immediately  offered  up  this 
short  prayer,  "  Lord,  direct  thy  servant  in  prayer." 
During  her  sickness  she  was  for  much  of  the  time 
lethargic,  and   it  was  often  difficult  to  arouse  her. 
But  when  at  any  time  waked  up  for  a  moment  she 
would  utter  some  sweet  word,  such  as  "Peace," 
indicating  the  happy  state  of  her  mind.     Dr.  Ma- 
son, in  his  funeral  sermon,  said,  ''  This  may  truly 
be   called    falling   asleep    in    Jesus."      All  terror 
seemed  to  be  removed,  and  her  countenance  was 
placid  and  looked  younger  than  before  her  illness. 
At  a  quarter-past  twelve  o'clock  on  the  27th  of 
July,  1814,   without  a  struggle  or  a  groan,   her 
spirit  winged  its  flight  from  a  mansion  of  clay  to 
the  realms  of  glory. 


CHAPTER  XXI. 

Deathbed  exercises  of  Mr.  Baxter  and    the  Rev.  Thomas 
Scott,  D.D. 

"TVR.  BATES,  ill  his  funeral  sermon,  occasioned 
by  the  death  of  Mr.  Baxter,  has  given  us  an 
interesting  account  of  his  last  days,  some  jjart  of 
which  I  will  extract,  as  furnishing  an  example  not 
of  a  highly  excited  state  of  feeling,  but  of  a  truly 
pious,  calm,  submissive  frame  of  mind.  Few  per- 
sons who  ever  lived  have  given  more  convincing 
evidence  of  fervent  piety  throughout  a  long  life 
than  this  devoted  servant  of  God.  His  end  corres- 
ponded with  the  tenor  of  his  life,  and  with  the 
religion  which  he  inculcated  in  his  sermons. 

"  He  continued,"  says  Dr.  Bates,  "  to  preach  so 
long,  notwithstanding  his  wasted  and  languishing 
body,  that  the  last  time  he  almost  died  in  the  pul- 
pit. It  would  doubtless  have  been  his  joy  to  be 
transfigured  in  the  mount.  Not  long  after  he  felt 
the  approaches  of  death,  and  was  confined  to  his 
sick  bed.  Death  reveals  the  secrets  of  the  heart : 
then  words  are  spoken  with  most  feeling  and  least 

474 


ON  RELIGIOUS  EXPERIENCE.  475 

affectation.  This  excellent  saint  was  the  same  in 
his  life  and  his  death  ;  his  last  hours  were  spent  in 
preparing  others  and  himself  to  appear  before  God. 
He  said  to  his  friends  who  came  to  see  him,  '  Ye 
come  hither  to  learn  to  die.  I  am  not  the  only 
person  that  must  go  this  way.  I  can  assure  you 
that  your  whole  life,  be  it  ever  so  long,  is  little 
enough  to  prepare  for  death.  Have  a  care  of  this 
vain,  deceitful  world  and  the  lusts  of  the  flesh. 
Be  sure  you  choose  God  for  your  portion,  heaven 
for  your  home,  God's  glory  for  your  end  and  his 
word  for  your  rule,  and  then  you  need  never  fear 
but  w^e  shall  meet  m  comfort.'  Never  was  peni- 
tent sinner  more  humble,  never  was  a  sincere  be- 
liever more  calm  and  comfortable.  He  acknow- 
ledged himself  to  be  the  vilest  dunghill  worm  (it 
was  his  usual  expression)  that  ever  went  to  heaven. 
He  admired  the  divine  condescension  to  us,  often 
saying,  '  Lord,  what  is  man — what  am  I,  a  vile 
worm — to  the  great  God?'  Many  times  he  prayed, 
*  God  be  merciful  to  me  a  sinner,'  and  thanked  God 
that  this  was  left  on  record  in  the  gospel  as  an 
effectual  prayer.  He  said,  '  God  may  justly  con- 
demn me  for  the  best  duty  I  ever  performed.  All 
my  hopes  are  from  the  free  mercy  of  God  in 
Christ.'     After  a  slumber,  he  awoke  and  said,  '  I 


476  THOUGHTS   ON 

shall  rest  from  my  labour.'  A  minister  present 
said,  *  And  your  works  shall  follow  you.'  To 
whom  he  replied,  *  No  works :  I  will  leave  out 
works  if  God  will  grant  me  the  other.'  When  a 
friend  was  comforting  him  with  the  good  which 
many  had  received  by  his  preaching  and  writing, 
he  said,  '  I  was  but  a  pen  in  God's  hand,  and  what 
praise  is  due  to  a  pen  ?' 

"  His  resigned  submission  to  the  will  of  God  in 
his  sharp  sickness  was  eminent.  When  extremity 
constrained  him  earnestly  to  pray  to  God  for  his 
release  by  death,  he  would  check  himself:  'It  is 
not  fit  for  me  to  prescribe :  when  thou  wilt,  what 
thou  wilt  and  how  thou  wilt.'  Being  in  great  an- 
guish, he  said,  'Oh  how  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out !  the  reaches 
of  his  providence  we  cannot  fathom.'  And  to  his 
friends,  '  Do  not  think  the  worse  of  religion  for 
what  you  see  me  suffer.'  Being  often  asked  how 
it  was  with  the  inner  man,  he  replied,  '  I  have  a 
well-grounded  assurance  of  my  eternal  happiness, 
and  great  peace  and  comfort  within.'  He  .said, 
'  Flesh  must  perish,  and  we  must  feel  the  perish- 
ing of  it,'  and  that  though  his  judgment  submitted, 
yet  sense  would  still  make  him  groan.  He  derived 
great  comfort  from   that  description   in   Heb.  xii. 


RELIGIOUS  EXPERIENCE.  477 

22,  that  he  was  going  to  the  innumerable  company 
of  angels  and  to  the  general  assembly  and  Church 
of  the  first-born,  whose  names  are  written  in 
heaven,  and  to  God  the  Judge  of  all,  and  to  the 
spirits  of  just  men  made  perfect,  and  to  Jesus  the 
Mediator  of  the  new  covenant,  and  to  the  blood 
of  sprinkling  that'  speaketh  better  things  than  the 
blood  of  Abel.  '  That  Scripture,'  he  said,  *  de- 
served a  thousand  and  a  thousand  thoughts.' 

"  At  another  time  he  said  he  derived  great  com- 
fort and  sweetness  in  repeating  the  Lord's  Prayer, 
and  was  sorry  some  good  people  were  prejudiced 
against  the  use  of  it,  for  there  were  all  necessary 
petitions  for  the  soul  and  body  contained  in  it.  He 
gave  excellent  counsels  to  young  ministers  who 
visited  him,  and  earnestly  prayed  to  God  to  bless 
their  labours  and  make  them  very  successful  in 
turning  many  souls  to  Christ — expressed  great  joy 
in  the  hopes  that  God  would  do  a  great  deal  of 
good  by  them,  and  that  their  spirits  might  be 
moderate  and  peaceful.  He  often  prayed  that  God 
would  be  merciful  to  this  miserable,  distracted 
world,  and  that  he  would  preserve  his  Church  and 
interest  in  it.  He  advised  his  friends  to  beware 
of  self-conceit,  as  a  sin  that  was  likely  to  ruin  the 
nation. 


478  THOUGHTS  ON 

"  I  visited  Jiim  with  a  very  worthy  friend,  Mr. 
Mather,  from  New  England,  the  day  before  he 
died.  I  said  to  him,  '  You  are  now  approaching 
your  long-desired  home.'  He  answered,  '  I  be- 
lieve, I  believe.'  He  expressed  great  willingness 
to  die,  and  during  his  sickness,  when  asked,  '  How 
he  did,'  his  reply  was,  '  Almost  well.'  His  joy 
was  most  remarkable  when,  in  his  own  apprehen- 
sion, death  was  nearest ;  and  his  spiritual  joy  was 
at  length  consummated  in  eternal  joy.  On  the  day 
of  his  death  a  great  trembling  and  coldness  ex- 
torted strong  cries  from  him  for  pity  and  relief 
from  heaven ;  which  cries  and  agonies  continued 
for  some  time,  till  at  length  he  ceased  and  lay  in 
patient  expectation  of  his  change.  The  last  words 
he  spoke  to  me,  on  being  informed  that  I  was  come 
to  see  him,  were,  'Oh,  I  thank  him,  I  thank  him ;' 
and  turning  his  eyes  to  me,  said,  '  The  Lord  teach 
you  how  to  die.'  To  the  last  I  never  could  per- 
ceive his  peace  and  heavenly  hopes  assaulted  or 
disturbed.  I  have  often  heard  him  greatly  lament 
that  he  felt  no  greater  liveliness  in  what  appeared 
so  great  and  clear  to  him  and  so  much  desired  by 
him.  He  told  me  he  knew  it  should  be  well  with 
him  when  he  was  gone.  He  wondered  to  hear 
others   speak    of   their   sensible   and    passionately 


RELIOIOUS  EXPERIENCE.  479 

strong  desires  to  die,  and  of  their  comforts  of 
spirit  when  sensible  of  their  approaching  death ; 
when,  though  he  thought  he  knew  as  miuh  as 
they,  and  had  as  rational  satisfaction  as  they  could 
have  that  his  soul  was  safe,  he  never  could  feel 
their  sensible  consolations.  I  asked  whether  much 
of  this  was  not  to  be  resolved  into  bodily  consti- 
tution :  he  told  me  he  thought  it  must  be  so." 

A  wicked  and  groundless  report  was  circulated 
that  he  was  greatly  troubled  with  skeptical  thoughts 
before  he  died.  Mr.  Sylvester,  who  was  with  him 
during  his  whole  sickness,  declares  there  was  not 
the  least  foundation  whatever  for  such  a  re})ort. 
But  the  devil  seems  to  be  greatly  envious  at  the 
comfortable  death  of  God's  people,  and  therefore 
his  agents  are  busy  in  circulating  slanders  against 
the  saints  in  regard  to  this  matter.  So,  although 
Calvin  ended  his  days  in  great  tranquillity  and  in 
the  full  exercise  of  faith  and  enjoyment  of  reason, 
his  enemies  circulated  the  report  that  he  died  in  all 
the  horrors  of  despair.  Thus,  also,  when  the  Rev. 
Augustus  Toplady  was  near  his  end  it  was  circu- 
lated that  he  had  renounced  all  those  doctrines  of 
grace  for  which  he  was  so  zealous  in  his  life.  Hap- 
pily, the  report  reached  him  before  his  decease, 
which  gave  him  tiic  ojiportunity  of  contradicting 


480  THOUGHTS  ON 

it,  and  leaving  his  dying  testimony  in  favour  of 
those  doctrines.  His  dying  experience  was  of  the 
most  joyful  and  triumphant  kind,  and  would  do 
to  be  classed  with  those  of  John  Janeway,  Edward 
Payson  and  Dr.  Samuel  Finley,  but  we  have  not 
room  for  it  and  many  others. 

The  two  Henrys,  father  and  son,  so  eminent 
for  their  piety  and  usefulness,  were  carried  off  by 
sudden  and  painful  diseases,  which  afforded  little 
opportunity  for  much  conversation.  They  ex- 
perienced, however,  much  of  the  divine  aid  and 
support.  John  Howe's  death  was  exactly  in  cha- 
racter with  his  life  and  writings. 

It  may  be  thought  that  all  the  specimens  of  the 
experience  of  believers  during  their  last  illness 
have  been  of  the  favourable  kind,  and  far  above 
what  is  witnessed  in  the  greater  number  of  Chris- 
tians on  their  dying  bed.  It  may  be  so.  But  I 
wish  to  remark  that  in  all  my  life  I  have  known 
few  persons  who  lived  like  Christians  when  in 
health  who  did  not  in  their  approach  to  death 
manifest  as  much  hope  and  fortitude  in  that  try- 
ing hour  as  could  reasonably  have  been  expected 
from  the  character  of  their  piety.  In  many  cases, 
as  I  have  before  stated,  the  comfort  and  assurance 
of  some  timid  and  desponding  believers  have  risen 


RELIGIOUS  EXPERIENCE.  481 

far  above  what  any  of  their  friends  dared  to  hope. 
In  general,  the  result  of  my  observation  is,  that 
the  pious  find  death  less  terrible  on  their  near  ap- 
proach to  the  event  than  when  it  was  viewed  at  a 
distance. 

Some  persons  have  naturally  a  much  greater 
dread  of  death  than  others,  though  their  piety 
may  be  more  lively.  Of  this  class  was  the  late 
Dr.  Thomas  Scott,  the  author  of  the  Commentary 
on  the  Bible.  Few  men  of  the  last  age  gave 
stronger  evidence  of  deep-rooted  and  constant  at- 
tachment to  the  Saviour  than  this  devoted  man. 
In  the  service  of  his  Master  he  was  most  laborious 
and  faithful,  and  it  would  be  difficult  to  name  any 
man  whose  evangelical  labours  have  been  attended 
with  happier  results.  He  contributed  much,  in 
conjunction  with  such  men  as  Ronmine,  Newton, 
Cecil  and  others,  to  extend  the  influence  of  vital 
religion  far  and  wide  through  the  Established 
Church  of  England  ;  and  his  usefulness  was  not 
confined  to  his  own  country  or  to  the  period  of 
his  life,  but  in  these  United  States  I  know  no 
writings  which  have  been  so  extensively  circulated, 
and  which  have  so  powerful  an  effect  in  correcting 
prevailing  errors  in  religion  and  promoting  sound, 
evangelical  views  of  scriptural  truth.     I  have  se- 

31 


482  THOUGHTS  ON 

lected  the  dying  experience  of  this  man,  of  un- 
doubted and  eminent  piety,  for  the  reason  hinted 
at  in  the  beginning  of  this  chapter — because  his 
exercises,  though  deeply  serious,  were  not,  for  the 
most  of  the  time,  remarkably  comfortable,  and  in 
no  part  of  his  illness  did  he  express  much  elevated 
joy.  I  think  it  right  to  view  God's  people  in 
their  various  states  and  frames  as  they  approach 
the  end  of  their  pilgrimage. 

A  pious  clergyman  remarked,  in  relation  to  the 
exercises  of  Dr.  Scott,  that  men  of  profound 
thought  and  deep  reflection  are  not  commonly 
so  joyful  on  a  dying  bed  as  Christians  of  less  un- 
derstanding and  less  experience ;  and  he  referred  to 
Bunyan  as  of  the  same  mind,  who  represents  Chris- 
tian, his  chief  pilgrim,  as  almost  overwhelmed 
with  the  waters  of  Jordan,  while  the  less  expe- 
rienced pilgrim,  Hopeful,  goes  over  with  little  dif 
ficulty  or  danger.  I  cannot  say  that  I  can  alto- 
gether concur  in  this  remark.  It  may  often  hap- 
pen that  the  unlettered  Christian  has  a  livelier 
faith  than  the  profoundly  learned  theologian,  and 
of  course  will  be  likely  to  have  a  calmer,  happier 
exit  from  the  world.  But  if  men  of  talents  and 
learning  possess  a  vigorous,  evangelical  faith,  they 
are  as   likely  to  rejoice  on   a  dying   bed  as  any 


RELIGIOUS  EXPERIENCE.  483 

others,  as  is  evinced  by  the  examples  of  Rivet, 
Baxter,  Howe,  etc.  The  diflPerence  between  the 
comforts  of  dying  saints  may  be  attributed,  first, 
to  divine  sovereignty,  which  distributes  grace  aEi<i 
consolation  as  seemeth  good  unto  him ;  secondly, 
to  bodily  temperament,  some  persons  being  more 
fearful  than  others  and  more  prone  to  suspect  their 
own  sincerity;  and  thirdly,  to  the  nature  of  the 
disease  by  which  the  body  is  brought  down  to  the 
grave.  It  is  the  tendency  of  some  diseases,  while 
they  do  not  disturb  the  intellect,  to  exhilarate  the 
spirits  and  enliven  the  imagination,  while  a  dis- 
tressing depression  or  perturbation  is  the  effect  of 
others ;  to  say  nothing  of  the  different  degrees  of 
pain  experienced  by  different  persons ;  and  we 
know  that  some  diseases  have  a  deplorably  stu- 
pefying effect.  A  fourth  and  frequent  cause  of 
difference  in  the  exercises  of  dying  persons  is 
produced  by  the  medicine  which  is  administered. 
When  physicians  can  do  nothing  to  cure,  they 
think  it  right  to  lull  their  patients  by  opiates  or 
excite  them  by  alcohol.  I  have,  when  sick,  been 
more  afraid  of  nothing  than  these  intoxicating  and 
stupefying  or  even  exhilarating  drugs.  Oh  let  no 
artificial  means  be  ever  used  with  me,  in  that  dread 
hour,  to  interrupt  sober  and  deliberate  reflection! 


484  THO  UOHTS  ON 

But  to  return  to  Dr.  Seott.  His  disease  was 
a  violent  fever,  so  that  the  range  of  his  pulse 
was  from  one  hundred  and  fifty  to  one  hundred 
and  seventy-five  in  a  minute.  Under  such  a  dis- 
ease it  is  not  wonderful  that  he  was  often  restless 
and  uncomfortable  in  his  feelings.  The  Rev. 
Daniel  Wilson  (now  bishop  of  Calcutta)  in  his 
funeral  sermon  observes,  "  That  for  several  years 
preceding  the  event  itself  his  bodily  infirmities  had 
been  increasing.  His  strength  and  natural  spirits 
at  times  sensibly  failed.  His  own  impression  was, 
that  his  departure  was  approaching,  and  he  con- 
templated it  with  calmness  and  tranquillity."  Mr. 
Wilson  with  great  propriety  remarks,  "  Before  I 
proceed  to  give  some  particulars  of  his  most  in- 
structive and  affecting  departure,  I  must  observe 
that  I  lay  no  stress  on  them  as  to  the  evidence  of 
his  state  before  God.  It  is  the  tenor  of  the  life, 
not  that  of  the  few  suffering  and  morbid  scenes 
which  precede  dissolution,  that  fixes  the  character. 
We  are  not  authorized  from  Scripture  to  place  any 
dependence  on  the  last  periods  of  sinking  nature 
through  which  the  Christian  may  be  called  to  pass 
to  his  eternal  reward.  But  though  no  importance 
is  to  be  attached  to  these  hours  of  fainting  mor- 
tality with   ]-eference  to  the  acceptance  and  final 


\ 


RELIGIOUS  EXPERIENCE.  485 

triumph  of  the  dying  Christian,  yet  where  it 
pleases  God  to  afford  one  of  his  departing  ser- 
vants, as  in  the  instance  before  us,  such  a  measure 
of  faith  and  self-possession  as  to  close  a  holy  and 
most  consistent  life  with  a  testimony  which  sealed, 
amidst  the  pains  of  acute  disease  and  in  the  most 
impressive  manner,  all  his  doctrines  and  instruc- 
tions during  forty-five  preceding  years,  we  are 
called  on,  as  I  think,  to  record  with  gratitude  the 
divine  benefit,  and  to  use  it  with  humility  for  the 
confirmation  of  our  own  faith  and  joy." 

His  second  son  writes  from  his  bedside :  "  His 
gloom,  of  which  I  had  heard  a  good  deal  in  an 
indistinct  manner,  by  no  means  relates  to  the  pros- 
pects which  lie  before  him.     He  is  perfectly  calm 
and  cheerful  in  the  view  of  dissolution,  and  seems 
disappointed  at   the  symptoms  of  recovery.     He 
thought  his  trials  were  almost  over;  and  said  that 
yesterday  morning  he  had  hoped  to  end  the  sacred 
services  of  the  day  in   heaven.     Indeed,  his  wish 
is  decidedly  to  depart,  in  the   confidence  that  he 
shall  he  with  Christ,  which  is  far  better.     His  de- 
jection is  manifestly  nothing  more  than  the  feeling 
of  a  mind  exhausted  by  its  own  exertions.     His 
feelings  on  Sunday  were  very  distressing  both  to 
himself  and   others,  and  were  clearly  aggravated 


486  THOUGHTS  ON 

by  a  degree  of  delirium  arising  from  fever.  Yes- 
terday and  to-day  he  has  been  quite  calm,  and, 
though  too  -wsaak  to  speak  much,  is  evidently  in  a 
tranquil  state.  I  brought  my  eldest  boy  with  me, 
that  he  might  once  more  see  his  grandfather  and 
receive  his  last  blessing.  He  spoke  to  him  this 
morning  for  a  few  minutes  in  a  most  affecting 
manner,  and  pronounced  his  blessing  upon  him  in 
a  way  which  I  trust  he  will  never  forget.  May 
God  grant  that  he  may  walk  in  the  stejjs  which 
are  leading  his  grandfather  to  glory  !"  In  another 
letter,  a  few  days  afterward,  he  says,  "  Though  I 
can  say  nothing  favourable  respecting  his  health, 
for  he  appears  approaching  very  near  to  his  end, 
yet,  thanks  be  to  God  !  the  clouds  which  over- 
spread his  mind  are  breaking  away,  and  he  talks 
with  a  placidity  and  cheerfulness  greater  than  I 
have  before  seen  since  I  came."  "  Just  as  we  had 
assembled  for  family  worship  he  sent  to  say  that 
he  wished  us  to  meet  in  his  room  and  join  in  the 
Lord's  Supper,  as  a  means  of  grace  through  which 
he  might  receive  that  consolation  that  he  was  seek- 
ing. The  whole  family,  with  one  exception,  was 
present,  and  an  old  parishioner.  It  is  impossible 
to  describe  the  deeply  interesting  and  affecting 
scene.     The  feivour  displayed  by  my  dear  father, 


RELIGIOUS  EXPEBILINGE.  487 

the  poor  emaciated  form,  the  tears  and  sobs  of  all 
present,  were  almost  more  than  I  could  bear  with 
that  degree  of  composure  which  was  requisite  to 
enable  me  to  read  the  service  so  as  to  make  him 
hear."  (Dr.  S.  had  become  very  deaf.)  "  But  it 
was  a  delightful  feeling,  and  has  done  more  to 
cheer  our  downcast  hearts  than  can  well  be  con- 
ceived. It  was,  moreover,  a  cordial  to  my  father's 
spirits,  who  adopted  the  words  of  the  venerable 
Simeon  in  the  prospect  of  dissolution :  'Now  let- 
test  thou  thy  servant  depart  in  peace.' " 

The  Rev.  D.  Wilson  in  his  funeral  sermon,  of 
which  a  number  of  editions  were  published,  makes 
the  following  just  remarks  :  "  The  remarkable  suf- 
ferings of  so  eminent  a  saint  in  his  last  sickness 
may  perhaps  at  first  perplex  the  mind  of  a  young 
Christian.  But  such  a  person  should  remember 
that  the  way  to  heaven  is  ordinarily  a  way  of 
tribulation,  and  that  the  greatest  honour  God  puts 
on  his  servants  is  to  call  them  to  such  circum- 
stances of  affliction  as  display  and  manifest  his 
grace.  What  would  have  crushed  a  weak  and 
unstable  penitent,  with  immature  knowledge  of 
the  promises  of  salvation,  only  illustrated  the 
faith  of  the  venerable  subj^ict  of  this  discourse. 
God  adapts  the  burden  to  the  strength.     As  to  the 


488  THOUGHTS  ON 

darkness  and  anguish  which  at  times  rested  on  his 
mind,  they  were  clearly  the  combined  effects  of 
disease  and  the  temptations  of  the  adversary.  The 
return  of  comfort  as  the  fever  remitted  made  this 
quite  certain,  and  he  was  himself  able,  at  times, 
to  make  the  distinction.  But  even  in  the  midst 
of  his  afflictive  feelings  it  is  manifest  to  every  real 
judge  of  such  a  case  that  a  living  and  a  strong 
faith  was  in  vigorous  activity.  For  consolation  is 
one  thing,  faith  another.  This  latter  grace  often 
lays  hold  of  the  promises  made  in  Christ  with  the 
firmest  grasp  at  the  very  time  when  hope  and  com- 
fort are  interrupted  by  the  morbid  state  of  the 
bodily  and  mental  powers.  Our  feelings  and  pow- 
ers, thank  God !  are  not  the  foundation  on  which 
we  build.  Never,  perhaps,  was  stronger  faith 
exhibited  by  our  Saviour  himself  than  when  he 
uttered  those  piercing  words,  '  My  God  !  my  God  ! 
why  hast  thou  forsaken  me  ?'  " 

His  daughter,  in  giving  an  account  of  the  con- 
dition of  her  dying  father,  says  :  "In  the  time  of 
his  darkness  and  gloom  he  prayed  without  ceasing 
and  with  inexpressible  fervour.  He  seemed  un- 
conscious of  any  one  being  near  him,  and  gave 
vent  to  the  feelings  of  his  mind  without  restraint. 
And,  oh    what   holy   feelings   were   they '     What 


RELIGIOUS  EXPERIENCE.  489 

spirituality !  what  hatred  of  sin !  what  humility ! 
what  simple  faith  in  Christ !  what  zeal  for  God's 
glory !  what  submission !  Never  could  I  hear 
him  without  being  reminded  of  Him  '  who,  being 
in  an  agony,  prayed  the  more  earnestly.'  '  I  think 
nothing,'  said  he,  '  of  my  bodily  pains — my  soul 
is  all.  I  trust  all  will  end  well,  but  it  is  a  dread- 
ful conflict.  I  hope — I  fear — I  tremble — I  pray. 
Satan  tries  to  be  avengetl  of  me  in  this  awful  hour 
for  all  thaL  I  have  done  against  his  kingdom 
through  life.  He  longs  to  pluck  me  out  of 
Christ's  hand.  Subdue  the  enemy,  O  Lord.  Si- 
■  lence  the  accuser.  Bruise  Satan  under  my  feet 
shortly. 

"Hide  me,  O  my  Saviour,  hide. 

Till  the  storm  of  life  is  past. 
Safe  into  the  haven  guide. 

Oh  receive  my  soul  at  last. 
Other  refuge  have  I  none." 

Oh  to  enter  eternity  with  one  doubt  on  the  mind ! 
— O  eternity  —  eternity  —  eternity  !  Oh  what  a 
thing  sin  is !  Who  knoweth  the  power  of  his 
wrath  ?  If  this  be  the  way  to  heaven,  what 
must  be  the  way  to  hell?  If  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and 
sinner  appear  ?' " 


490  THOUGHTS  ON 

He  mentioned  the  wonderful  way  in  which  his 
prayers  for  others  had  been  answered,  and  seemed 
to  derive  some  comfort  from  it.  He  rejected  every 
attempt  to  comfort  him  by  reminding  him  of  the 
way  in  which  he  had  served  and  glorified  God. 
"  Christ  is  all,"  he  said ;  "  he  is  my  only  hope." 
His  wonderful  knowledge  of  Scripture  was  a 
source  of  great  comfort,  and  the  exactness  with 
which  he  repeated  passage  after  passage  was  amaz- 
ing. The  manner  in  which  also  he  connected  one 
with  another  was  admirable.  His  first  clear  con- 
solation was  after  receiving  the  Lord's  Supper,  of 
which  an  account  has  been  given.  He  had  pre- 
viously observed,  "  An  undue  stress  is  by  some 
laid  on  this  ordinance  as  administered  to  the  sick; 
and  others,  I  think,  are  in  danger  of  undervaluing 
it.  It  is  a  means  of  grace,  and  may  prove  God's 
instrument  of  conveying  to  me  tiie  comfort  I  am 
seeking."  After  he  had  partaken  of  this  divine 
ordinance  he  said  to  his  son-in-law,  ''  It  was  bene- 
ficial to  me ;  I  received  Christ  and  he  received  me. 
I  feel  a  composure  which  I  did  not  expect  last 
night.  I  have  not  a  triumphant  assurance,  but  some- 
thing which  is  more  calm  and  satisfactory.  I  bless 
God  for  it."  And  then  he  repeated,  in  the  most 
emphatic  manner,   the  twelfth  chapter  of  Isaiah : 


RELIGIOUS  EXPERIENCE.  4^1 

" '  O  Lord,  I  will  praise  thee :  though  thou  wast  an- 
gry with  me/  etc.  Oh  to  realize  the  fulness  of  joy ! 
— oh  to  have  done  with  temptation!  'They  shall 
hunger  no  more,  neither  thirst  any  more ;  neither 
shall  the  sun  light  on  them  nor  any  heat ;  for  the 
Lamb  which  is  in  the  midst  of  the  throne  shall 
feed  them,  and  shall  lead  them  unto  living  foun- 
tains of  waters,  and  God  shall  wipe  away  all  tears 
from  their  eyes.'  '  They  are  come  out  of  great 
tribulation,  and  have  washed  their  robes  and  made 
them  white  in  the  blood  of  the  Lamb ;  therefore 
are  they  before  the  throne  of  God.'  *  We  know 
not  what  we  shall  be,  but  we  know  that  when  he 
shall  appear  we  shall  be  like  him ;  for  we  shall 
see  him  as  he  is.'  '  The  righteous  hath  hope  in 
his  death;'  not  driven  away — no,  no,  not  driven 
away! 

"  There  is  one  feeling,"  said  he,  "  which  I  can- 
not have  if  I  would.  Those  that  oppose  my  doc- 
trine have  slandered  me  sadly,  but  I  cannot  feel 
any  resentment.  I  can  only  love  and  pity  them, 
and  pray  for  their  salvation.  I  never  did  feel  any 
resentment  against  them.  I  only  regret  that  I 
did  not  more  ardently  long  and  pray  for  the  salva- 
tion of  their  souls.  I  feel  most  earnest  in  prayer 
for  the  promotion  of  Christ's  kingdom  all  over  the 


492  THOUGHTS  ON 

earth.  There  are  two  causes  in  the  world — the 
cause  of  God  and  the  cause  of  the  devil ;  the  cause 
of  our  Lord  Jesus  Christ  and  the  cause  of  the 
devil.  The  cause  of  God  will  prevail  all  over  the 
world,  among  all  kindreds  and  people  and  tongues. 
It  shall  fill  the  whole  earth.  '  Hallowed  be  thy 
name/  etc." 

Walking,  after  a  short  sleep,  in  great  calmness, 
he  said,  "  This  is  heaven  begun ;  I  have  done  with 
darkness  for  ever — -for  ever.  Satan  is  vanquished. 
Nothing  now  remains  but  salvation  with  eternal 
glory — ETERNAL  GLORY."  But  the  conflict  was 
not  yet  over,  for  another  paroxysm  came  on  with 
great  violence ;  his  sufferings  were  extreme  and 
confusion  and  gloom  prevailed.  He  cried  earn- 
estly to  God,  and  said,  "  All  my  calm  and  comfort 
are  gone;  nothing  remains  of  them  but  a  faint 
recollection.  Well,  after  all,  God  is  greater  than 
Satan.  Is  not  Christ  all-sufficient?  Can  he  not 
save  to  the  uttermost  ?  Has  he  not  promised  to 
save  ?  Lord,  deliver  me  !  suffer  not  Satan  to  pre- 
vail. Pity,  pity.  Lord,  pity  me !"  But  during 
all  his  severe  sufferings  of  mind  and  body  not  a 
word  of  repining  or  murmuring  ever  escaped  his 
lips.  He  said,  with  reference  to  his  dying  in  this 
gloom,  "  I  cannot  help  it.     '  Thou  art  righteous  ! 


RELIGIOUS  EXPERIENCE.  493 

Father,  glorify  thy  name.' "  And  then  he  re- 
peated those  affecting  lines  of  Watts'  paraphrase 
of  the  fifty-first  Psalm  : 

"  And  if  my  soul  were  sent  to  hell, 
Thy  righteous  law  approves  it  well. 
Yet  save  a  trembling  sinner,  Lord, 
Whose  hope,  still  hovering  round  thy  word, 
Would  light  on  some  sweet  promise  there. 
Some  sure  support  against  despair." 

To  his  wife  he  said,  ''God  be  your  Father  and 
your  husband.  I  trust  all  mine  will  be  kind  to 
you.  You  have  been  a  great  blessing  to  me.  We 
shall,  I  trust,  meet  in  heaven.  I  have  less  doubt 
of  you  than  of  myself." 

A  message  was  received  from  the  Rev.  D.  Wil- 
son, his  highly-esteemed  friend,  expressing  among 
other  things  the  great  benefit  he  had  been  to  the 
Church.  "Now  this,"  said  he,  "is  doing  me  harm. 
'God  be  merciful  to  me  a  sinner,'  is  the  only 
ground  on  which  I  can  rest.  If  I  am  saved,  God 
shall  have  all  the  glory."  Having  talked  too 
much,  he  was  again  distressed,  but  having  ob- 
tained some  rest,  he  awoke  in  the  night  and  said 
to  his  youngest  son,  who  sat  up  with  him,  "  What 
is  the  world  and  the  glory  of  it?  I  would  not 
change  my  hope,  lean  and  meagre  as  it  is,  for  all 


494  ON  RELIGIOUS  EXPERIENCE. 

the  kingdoms  of  the  world  and  the  glory  of  them., 
were  I  sure  of  living  a  thousand  years  longer  to 
enjoy  them." 

His  daughter  asked  him  on  Sunday  if  she  should 
stay  from  church  and  attend  on  him.  "  Oh  no,"  he 
replied ;  "  nothing  gives  me  pleasure  but  what  is 
for  your  good  and  the  thought  that  you  pray  for 
me." 

On  Monday  he  said  to  the  servant  who  attended 
him,  "  I  thank  you  for  all  your  kindness.  You 
have  been  a  faithful  domestic,  and  I  hope  a  con- 
scientious one.  If  at  any  time  I  have  been  hasty 
and  sharp,  forgive  me  and  pray  to  God  to  forgive, 
but  lay  the  blame  upon  me,  not  on  religion."  A 
similar  address  and  request  he  made  to  his  curate. 
Thus  his  feelings  continued  to  alternate  for  several 
days,  until  death  closed  the  scene.  But  whatever 
were  his  pains,  his  prayers  were  unceasing  and 
most  earnest.  During  the  whole  scene  his  patience, 
his  kindness,  his  submission,  his  humility  and  his 
faith  were  most  manifest. 


CHAPTER  XXII. 

Preparation  for  death— The  state  of  the  soul  after  death. 

TT  was  intended  to  have  added  the  deathbed  ex- 
perience of  the  Rev.  Dr.  Andrew  Fuller  and 
of  some  others,  but  it  seemed  that  this  part  of  the 
subject  had  been  extended  far  enough.     Indeed, 
some  may  be  ready  to  inquire  why  so  much  is  said 
respecting  the  thoughts  and  speeches  of  dying  per- 
sons.    To  which  we  would  reply  that  there  is  no 
subject  in  the  world  which  ought  to  be  more  inte- 
resting to  all  men,  since  all  men  are  appointed  to 
die.     Whatever   other  evils  we  may  escape,   "  in 
this  war  there  is  no  discharge."     It  is  a  scene  of 
which  we  can  have   no  previous  experience,  and 
therefore  it  is  prudent  to  learn  what  we  can  from 
the  experience  of  those  who  have  gone  before  us. 
It  is  an  important  and  an  awful  scene,  and  should 
therefore  occupy  many  of  our  thoughts.     If  due 
preparation  has  been  neglected  in  life  and  health, 
there  is  small  probability  that  it  will  be  made  on  a 
dying  bed.     If  I  had    set  down  all  that  I  have 


495 


496  THOUGHTS   ON 

witnessed  and  read  of  the  dying  exercises  of  un- 
converted sinners,  it  would  have  presented  an  ap- 
palling object  for  our  contemplation.  Such  scenes 
have  often  been  exhibited  in  print,  and  are  not 
without  their  use,  but  such  narratives  did  not  fall 
in  with  the  scope  of  these  essays.  But,  however 
insipid  or  even  disgusting  these  accounts  of  the 
dying  exercises  of  believers  may  be  to  some  read- 
ers, there  is  a  class,  and  a  large  one  too,  who  will 
take  a  deep  interest  in  these  things,  because  they 
are  now  waiting  till  their  change  come,  and  are 
looking  forward  with  intense  interest  to  that  in- 
evitable event  of  which  we  have  been  writing  so 
much.  These  are  the  persons  whom  the  author 
has  had  principally  in  view  in  selecting  these  ex- 
periences of  departing  saints;  and  as  the  hopes 
and  comforts  of  the  children  of  God  in  life  are 
very  various,  so  he  has  endeavoured  to  show  that 
a  like  variety  is  found  in  their  views  and  exercises 
at  the  time  of  their  departure  out  of  the  world. 

The  writer  confesses  also  that  in  dwelling  so 
long  on  this  subject  he  had  some  regard  to  his 
own  edification  and  preparation  for  death.  As  he 
knows  from  infallible  evidence  that  he  will  soon 
be  required  to  put  oif  this  tabernacle  and  to  emi- 
grate from  this  lower  world,  he  was  solicitous  to 


BELIQIOUS  EXPERIENCE.  497 

acquire  as  much  information  as  he  was  able  from 
those  who  have  gone  before  what  were  the  diffi- 
culties, sufferings  and  encouragements  of  pilgrims 
in  this  last  stage  of  their  journey.  And,  however 
it  may  be  with  others,  he  has  derived  instruction 
and  encouragement  from  the  contemplation  of  such 
scenes  as  are  here  described.  It  appears  to  him 
supremely  reasonable  that  during  the  short  time 
which  remains  of  his  life  he  should  be  chiefly  con- 
cerned in  the  meditation  of  the  things  of  another 
world  and  in  making  actual  preparation  for  his 
own  departure.  He  once  supposed  that  the  near 
approach  of  death  would  of  itself  be  sufficient  to 
arouse  the  mind  and  impress  upon  it  the  reality 
and  awful  importance  of  eternal  things ;  but  he 
finds  by  sad  experience  that,  however  his  judgment 
is  convinced  of  the  certainty  of  death  and  its  con- 
sequences, nothing  will  bring  these  things  to  bear 
on  the  heart  but  the  illumination  of  the  Holy 
Spirit.  He  wishes,  therefore,  to  engage  in  such 
reading,  meditation  and  writing  as  may  have  a 
tendency  to  fix  his  thoughts  on  the  solemn  scene 
before  him,  when  he  must  close  his  eyes  on  the 
light  of  this  world  and  bid  adieu  to  all  friends 
and  objects  with  which  he  has  been  conversant 
here.      He  is   not   of  opinion,  however,  that  the 

32 


498  THOUGHTS  ON 

best  way  to  make  preparation  for  death  is  to  sit 
down  and  pore  over  the  condition  of  our  own 
souls,  or  to  confine  our  exertions  to  those  things 
which  are  directly  connected  with  our  own  sal- 
vation. 

We  are  kept  here  to  do  our  Master's  work,  and 
that  relates  to  others  as  well  as  ourselves.  We 
have  a  stewardship  of  which  we  must  give  an  ac- 
count ;  and  the  faithful  and  wise  steward  is  careful 
and  diligent  in  dispensing  the  blessings  committed 
to  him  to  others;  this  is  especially  the  case  in  re- 
gard to  ministers  of  the  gosjiel.  We  have  a  re- 
sponsible office,  and  our  account  before  the  tribunal 
of  Jesus  Christ  must  be  solemn  and  awful ;  and  it 
will  not  do  to  relinquish  the  proper  work  of  our 
calling  upon  the  pretext  of  seeking  our  own  sal- 
vation. Our  own  seeking  will  be  entirely  unavail- 
ing without  the  aid  and  blessing  of  God,  and  this 
we  may  expect  most  confidently  when  we  are  dili- 
gently engaged  in  doing  his  work,  which  is  always 
the  duties  of  our  station  and  calling.  Active  duty 
must  be  performed  as  long  as  we  have  strength  for 
the  work ;  and,  like  the  Levites,  we  must  attend 
around  the  tabernacle  and  altar  when  we  are  too 
old  for  more  laborious  services.  Many  of  the 
faithful  servants  of  God  have  expressed  a  strong 


RELIGIOUS  EXPERIENCE.  499 

desire  no:  to  outlive  their  usefulness,  and  some 
have  wished  that  their  departure  might  occur  in 
the  very  act  of  preaching.  These  things  we  may 
better  leave  to  the  wisdom  of  God,  who  directs  all 
the  circumstances  of  the  death  of  his  people  as 
well  as  of  their  lives.  Even  when  by  bodily  in- 
firmities the  servants  of  God  are  obliged  to  desist 
from  public  labours,  they  do  not  cease  from  serv- 
ing their  Master ;  their  lives  are  not  useless.  His 
name  is  as  much  honoured  by  patient  submission 
and  cheerful  resignation  as  by  zealous  public  ex- 
ertion ;  and  the  greatest  and  most  effectual  work 
which  can  be  performed  by  any  on  earth  they  can 
perform — I  mean  the  offering  of  prayers  and  in- 
tercessions day  and  night  at  the  throne  of  grace. 
Let  not  the  infirm  and  aged  say  that  they  can  now 
do  nothing  for  God.  They  can  do  much,  and,  for 
aught  they  can  tell,  more  than  they  ever  did  in  the 
days  of  their  vigour. 

It  is  a  beautiful  sight  to  see  men  laden  with 
fruit  even  in  old  age.  Such  fruits  are  generally 
more  mature  than  those  of  earlier  days,  and  the 
aged  saint  often  enjoys  a  tranquillity  and  a  repose 
of  spirit  which  are  almost  peculiar  to  that  age. 
David — or  whoever  is  the  author  of  the  seventy- 
first  Psalm — prays  most  earnestly  a  prayer  which 


500  THOUGHTS  ON 

should  be  daily  on  the  lips  of  the  aged :  "  Cast 
me  not  off  in  the  time  of  old  age ;  forsake  me  not 
when  my  strength  faileth."  And  again :  "  Now, 
when  I  am  old  and  gray-headed,  forsake  me  not 
until  I  have  showed  thy  strength  to  this  generation, 
and  thy  power  to  all  that  are  to  come."  Let  the 
aged,  then,  tell  to  those  that  come  after  them  the 
works  of  divine  grace  which  they  have  witnessed 
or  which  their  fathers  have  told  them.  Let  them 
be  active  as  long  as  they  can,  and  when  bodily 
strength  faileth  let  them  wield  the  pen ;  or  if  un- 
able to  write  for  the  edification  of  the  Church,  let 
them  exhibit  a  consistent  and  shining  example  of 
the  Christian  temper,  in  kindness  and  good-will 
to  all,  in  uncomplaining  patience,  in  contented 
poverty,  in  cheerful  submission  to  painful  prov- 
idences, and  in  mute  resignation  to  the  bereave- 
ment of  their  dearest  friends.  And  when  death 
comes  let  them  not  be  afraid  or  dismayed ;  then 
will  be  the  time  to  honour  God  by  implicitly  and 
confidently  trusting  in  his  promises.  Let  them 
"  against  hope  believe  in  hope."  It  is  by  faith 
that  the  last  enemy  must  be  conquered.  He  that 
believeth  shall  not  be  confounded  in  this  trying 
hour.  The  Great  Shepherd  will  not  forsake  his 
redeemed  flock  for  whom  he  has  shed  his  blood ; 


RELIGIOUS  EXPERIENCE.  501 

and  though  the  adversary  may  rage  and  violently 
assault  dying  saints,  he  shall  not  overcome  them. 
Each  one  of  them   may  ^ay   with   humble   confi- 
dence, "Though   I  walk   through  the  valley  and 
shadow  of  death,  I  will  fear  no  evil,  for  thou  art 
with  me ;  thy  rod  and  thy  staff,  they  comfort  me." 
Let  us  not  desire  to  make  a  parade  and  osten- 
tatious display  on  a  dying  bed.     Death  has  been 
called  the  honest  hour,  but  hypocrisy  may  be  prac- 
ticed even  on  a  dying  bed.     Although  this  event 
often  reveals  secrets,  and  brings  deceived  souls  to 
a  conviction  of  the  sandy  foundation  on   which 
they  have  built  their  hopes,  ye(  some  keep  on  the 
mask  to  the  last  moment.     More,  however,  sup- 
press the  expression  of  their  fears  and  distress  of 
mind.     So  much  is  said  often  about  the  manner  in 
which  persons   meet  death   that  some   good   men 
have  wished  and  requested  to  be  left  very  much 
alone:    they    have    feared    lest    they    should    be 
tempted    to  vain  glory,  even  on   a  dying  bed,  or 
they  have   feared    lest  their  courage   should   fail 
them  in  the  last  struggle,  and  they  should,  through 
pain  and  imbecility  of  mind,  be  left  to  bring  dis- 
honour on  their  profession.      The   late   excellent 
and   evangelical  Simeon  of  Cambridge   seems   to 
have  been  under  the  influence  of  a  feeling  of  this 


502  THOUGHTS  ON 

kind.  But  the  best  and  safest  way  is  submissively 
to  commit  all  the  circumstances  of  our  death  unto 
God. 

We  have  no  conception  of  the  soul  but  as  a 
thinking,  active  being.  The  body  is  merely  an 
organ  or  instrument  by  which  the  soul  acts  while 
connected  with  it;  indeed,  it  cannot  be  demon- 
strated that  the  soul  performs  all  its  acts  here  by 
the  use  of  this  organ.  But  whether  or  not  is  of 
little  consequence.  We  know  that  activity  belongs 
to  the  soul,  not  to  the  body ;  and  it  would  be  a 
strange  conclusion  that  that  which  is  essentially 
active  should  cease  to  act  because  it  had  been  de- 
prived of  one  set  of  organs.  The  only  legitimate 
inference  is,  that  when  separated  from  the  body  the 
mode  of  action  is  different  from  what  it  was  before. 
As  we  learn  the  various  operations  of  the  soul  only 
by  experience,  it  is  plain  that  we  cannot  fully  un- 
derstand or  explain  the  precise  mode  of  its  action 
after  it  is  separated  from  the  body.  Paul  teaches 
us  that  the  soul  may  exist  and  have  conscious  ex- 
ercises of  a  very  exalted  kind ;  for  he  says,  speak- 
ing of  his  rapture  into  heaven,  "  Whether  in  the 
body  or  out  of  the  body,  I  cannot  tell."  Now,  if 
the  soul  could  not  act  without  the  body,  he  could 
have  told  certainly  that  he  was  in  the  body  when 


RELIGIOUS  EXIEBIENCE.  503 

he  witnessed  in  the  third  heavens  things  which  it 
is  not  lawful  for  a  man  to  utter.  But  this  truth  is 
taught  more  clearly  and  directly  by  Christ  himself, 
when  he  said  to  the  penitent  thief  on  the  cross, 
"This  day  shalt  thou  be  with  me  in  paradise." 
This  testimony  is  of  itself  abundantly  sufficient, 
and  there  is  no  evasion  of  its  force  but  by  an  in- 
terpretation so  frigid  and  far-fetched  that  it  only 
serves  to  betray  the  weakness  of  the  cause  which 
it  is  brought  to  support. 

Paul  in  another  passage  speaks  clearly  and  ex- 
plicitly on  this  point :  "  Therefore  we  are  always 
confident,  knowing  that  whilst  we  are  at  home  in 
the  body  we  are  absent  from  the  Lord.  We  are 
confident,  I  say,  and  .willing  rather  to  be  absent 
from  the  body  and  to  be  present  with  the  Lord." 
In  the  previous  context  this  apostle  intimates  that 
when  the  clay  tabernacle  is  dissolved  the  soul  will 
not  be  found  naked,  but  that  there  will  be  another 
house  ready  to  receive  it,  so  that  it  will  not  be  un- 
clothed,  but  clothed  upon.  "  For,"  says  he,  "  in 
this  we  groan,  earnestly  desiring  to  be  clothed 
upon  with  our  house,  which  is  from  heaven;  if 
so  be  that,  being  clothed,  we  shall  not  be  found 
naked.  For  we  that  are  in  this  tabernacle  do 
groan,  being  burdened,  not  that  we  would  be  un- 


504  THOUGHTS  ON 

clothed,  but  clothed  upon,  that  mortality  might 
be  swallowed  up  of  life."  It  would  seem,  then, 
that  the  soul  is  never  without  a  suitable  dwelling ; 
it  will  not  be  unclothed  ;  it  only  passes  from  one 
house  to  another — from  an  earthly  to  a  heavenly 
habitation.  But  what  this  celestial  clothins;  will 
be  of  course  we  cannot  now  tell.  When  Stephen  was 
dying  he  cried,  "  Lord  Jesus,  receive  my  spirit." 
The  Lord  Jesus  is  everywhere  near  to  his  saints ; 
and  as  he  watches  over  his  sheep  during  their 
whole  passage  through  the  wilderness,  so  he  is  es- 
pecially near  to  them  when  they  come  to  the  "  val- 
ley and  shadow  of  death,"  so  that  they  may  then 
sing  with  the  sweet  Psalmist  of  Israel,  "  Though  I 
walk  through  the  valley  of  the  shadow  of  death,  I 
will  fear  no  evil ;  for  thou  art  with  me;  thy  rod 
and  thy  staff,  they  comfort  me."  But  as  Jesus  the 
Lord  has  his  residence  in  heaven,  where  he  occu- 
pies a  place  on  the  throne  of  God  at  the  right  hand 
of  the  Father,  and  is  surrounded  by  an  innumer- 
able host  ready  to  execute  all  his  commandments, 
so  he  commissions  messengers  to  attend  at  the  dy- 
ing beds  of  believers  and  receive  the  spirits  of  the 
just  and  conduct  them  to  his  presence.  It  is  evi- 
dent that  the  departing  soul  will  need  a  guide  and 
convoy,  for,  utterly  ignorant  of  the  glorious  world 


RELIGIOUS  EXPERIENCE.  505 

into  which  it-  has  entered,  it  would  not  know  which 
way  to  direct  its  course  or  where  to  find  its  allotted 
mansion.  For  heaven  is  a  wide  domain — the  house 
of  the  Father  of  our  Lord  Jesus  Christ  has  many 
MANSIONS,  and  every  redeemed  soul  has  provided 
for  it  an  appropriate  residence,  for  Christ  says,  "  I 
go  to  prepare  a  place  for  you."  And  that  guard- 
ian angels  are  sent  to  perform  these  kind  offices 
for  departed  saints  we  are  not  left  to  conjecture, 
for  we  read  that  as  soon  as  Lazarus  died  he  "  was 
carried  by  the  angels  into  Abraham's  bosom." 
There  is  no  reason  for  supposing  that  the  privilege 
now  conferred  on  the  beggar  was  peculiar  to  him  ; 
every  saint  needs  the  guidance  and  guardianship 
of  angels,  as  well  as  Lazarus;  and  we  may  conclude, 
therefore,  that  angels  will  attend  on  every  depart- 
ing saint. 

Although  we  cannot  now  understand  how  the 
soul  will  act  in  the  future  world  when  divested  of 
the  body  of  clay,  we  cannot  doubt  that  its  con- 
sciousness of  its  identity  will  go  with  it.  The 
memory  of  the  past,  instead  of  being  obliterated, 
will,  in  all  probability,  be  much  more  perfect  than 
while  the  person  lived  upon  earth.  It  is  by  no 
means  incredible  that  memory  in  the  future  world 
will  present  to  men  everything  which   they  have 


506  THOUGHTS  ON 

ever  known,  and  every  transaction  in  which  they 
were  ever  engaged.  The  susceptibility  of  joyful 
emotions  will  also  accompany  the  soul  into  the  in- 
visible world  ;  and  one  of  the  first  feelings  of  the 
departed  saint  will  be  a  lively  sense  of  complete 
deliverance  from  all  evil,  natural  and  moral.  The 
pains  of  death  will  be  the  last  pangs  ever  experi- 
enced. When  these  are  over  the  soul  will  enjoy 
the  feelings  of  complete  salvation  from  every  dis- 
tress. What  a  new  and  delightful  sensation  will 
it  be  to  feel  safe  from  every  future  danger,  as 
well  as  saved  from  all  past  trouble !  But  the  most 
important  change  experienced  at  this  time  will  be 
a  perfect  purification  of  the  soul  from  sin.  The 
soul,  heretofore  struggling  with  inbred  corruption, 
which  damped  its  ardour,  darkened  its  views  and 
stupefied  its  feelings,  now  can  act  without  any 
moral  obstruction.  Who  that  has  often  com- 
plained, like  Paul,  "Oh,  wretched  man  that  I 
am !  who  shall  deliver  me  from  the  body  of  this 
death?"  but  will  feel  this  to  be  indeed  heaven  be- 
gun, when  there  will  no  more  be  felt  any  secret 
workings  of  pride,  or  envy,  or  selfishness,  but 
when  it  shall  be  pure,  and  sweetly  conscious  of  its 
own  purity? 

As  perfection  in  holiness  supposes  a  clear  know- 


RELIGIOUS  EXPERIENCE.  5C7 

ledge  of  spiritual  objects,  so  we  know  that  we 
shall  no  more  see  the  divine  glory,  as  it  were,  by 
reflection  from  a  glass,  but  directly,  or  "  face  to 
face."  The  soul  of  man,  though  probably  greatly 
enlarged  in  its  powers,  may  have  new  faculties  de- 
veloped for  which  there  was  no  use  here,  and  of 
which  it  had  no  consciousness ;  yet  the  field  of 
knowledge  being  boundless,  and  our  minds  being 
capable  of  attending  only  to  one  thing  at  a  time, 
our  knowledge  of  celestial  things  will  be  gradually 
acquired,  and  not  perfected  at  once.  Indeed,  there 
can  be  no  limit  set  to  the  progression  in  know- 
ledge ;  it  will  be  endless.  And  no  doubt  the  un- 
alloyed pleasures  of  the  future  state  will  be  inti- 
mately connected  with  this  continual  increase  of 
divine  knowledge.  And  as  here  knowledge  is  ac- 
quired by  the  aid  of  instructors,  why  may  not  the 
same  be  the  fact  in  heaven  ?  What  a  delightful 
employment  to  the  saints  who  have  been  drinking 
in  the  knowledge  of  God  and  his  works  for  thou- 
sands of  years,  to  communicate  instruction  to  the 
saint  just  arrived  !  How  delightful  to  conduct  the 
pilgrim  who  has  just  finished  his  race  through  the 
ever-blooming  bowers  of  paradise,  and  to  intro- 
duce him  to  this  and  the  other  ancient  believer, 
and  to  assist  him  to  find  out  and  recognize,  among 


508  THOUGHTS  ON 

so  great  a  multitude,  old  friends  and  earthly  rel- 
atives. 

There  need  be  no  dispute  about  our  knowing  in 
heaven  those  whom  we  knew  and  loved  here ;  for 
if  there  should  be  no  faculty  by  which  they  could 
at  once  be  recognized,  yet  by  extended  and  familiar 
intercourse  with  the  celestial  inhabitants  it  cannot 
be  otherwise  but  that  interesting  discoveries  will 
be  made  continually;  and  the  unexpected  recog- 
nition of  old  friends  may  be  one  of  the  sources  of 
pleasure  which  will  render  heaven  so  pleasant. 
But  as  the  fleshly  bond  of  relationship  is  dissolved 
at  death,  it  seems  reasonable  to  think  that  the  only 
bond  of  union  and  kindred  in  heaven  will  be  the 
spiritual  bond  which  unites  all  believers  in  one 
body  and  to  Christ  their  living  Head ;  therefore 
we  may  presume  that  there  will  be  felt  an  ardent 
desire  to  form  an  acquaintance  with  the  most  re- 
markable personages  who  have  lived  from  Adam 
downward.  Who,  if  admitted  into  paradise,  could 
repress  his  curiosity  to  see,  and,  if  possible,  to  con- 
verse with,  the  progenitor  of  our  race  ?  Doubtless 
he  could  tell  us  some  things  which  we  do  not  fully 
understand.  And  who  would  not  wish  to  see  the 
first  person  who  ever  entered  those  blessed  abodes 
from  our  earth?     Ay,  and  Enoch  too,  who  never 


RELIGIOUS  EXPERIENCE.  509 

tasted  death,  and  who  still  possesses  his  original 
body,  changed  and  glorified,  it  is  true,  but  still 
substantially  the  same  ?  We  might  expect  to  find 
him  in  the  company  of  Elijah,  who  is  similarly 
circumstanced ;  and  some  think  that  the  body  of 
Moses,  though  it  was  dead  and  buried,  was  raised 
again,  as  he  seems  to  have  appeared  in  his  own 
proper  body  on  the  Mount  of  Transfiguration. 
And  where  is  Abraham,  that  venerable  saint,  who 
in  faith  and  obedience  exceeded  all  other  men,  and 
obtained  from  God  the  honourable  appellation  of 
"  the  father  of  the  faithful"  and  the  friend  of  God? 
And  who  would  be  in  heaven  ever  so  short  a  time 
without  desiring  to  see  Paul,  the  apostle  of  the 
Gentiles ;  and  not  him  only,  but  Peter  and  John 
and  all  the  college  of  the  apostles  ? 

But  methinks  we  are  in  danger  of  indulging  our 
imaginations  too  far,  and  of  transferring  to  a  heav- 
enly state  too  many  of  the  feelings  and  associations 
of  our  earthly  condition.  And  I  am  reminded 
also  that  as  the  twinkling  stars  are  lost  in  the  blaat, 
of  the  rising  sun,  so  there  is  one  Person  in  the 
highest  heavens,  visible  to  all  who  enter  that  place, 
whose  glory  irradiates  all  the  celestial  mansions, 
whose  love  and  smiles  diffuse  ineffable  joy  through 
all  the  heavenly  hosts,  and  in  whom  every  believer 


510  THOUGHTS  ON 

has  an  absorbing  interest  with  which  no  other  can 
be  compared.  On  his  head  he  wears  many  crowns, 
and  in  his  hand  he  holds  a  sceptre  by  which  he 
governs  the  universe;  but  yet  he  exhibits  visibly 
the  marks  of  a  violent  death,  which  for  us  he  once 
endured.    His  name  is,  The  Word  of  God,  King 

OF  KINGS  AND  LoRD  OF  LORDS,  ThE  AlPHA  AND 

Omega,  The  Almighty.  And  behold,  all  the 
angels  of  God  worship  him.  And  the  host  of  the 
redeemed,  which  no  man  can  number,  sing  a  song 
of  praise  to  the  Lamb  which  no  man  can  learn, 
except  those  that  are  redeemed  from  among  men ; 
for  the  burden  of  their  song  is,  "  Unto  Him  that 
loved  us  and  washed  us  from  our  sins  in  his  own 
blood.  These  are  they  that  have  washed  their 
robes  and  made  them  white  in  the  blood  of  the 
Lamb."  Every  redeemed  soul  upon  being  ad- 
mitted into  heaven  will,  for  a  while,  be  so  com- 
pletely absorbed  in  the  contemplation  of  that  Di- 
vine Person  that  he  will  be  incapable  of  paying 
much  attention  to  any  others ;  like  that  Armenian 
princess  of  whom  Xenophon  gives  an  account, 
who,  after  all  the  rest  of  the  company  had  been 
expressing  their  admiration  of  Cyrus,  one  praising 
one  thing  and  one  another,  upon  being  asked  what 
about  this  royal  personage  she  admired  most,  an- 


RELIGIOUS  EXPERIENCE.  511 

swered  that  she  did  not  even  look  at  liira,  because 
her  whole  attention  had  been  absorbed  in  admiring 
him  (her  young  husband)  who  had  offered  to  die 
for  her.  But  the  saved  sinner  may  say  that  his 
attention  was  completely  absorbed  in  gazing  upon 
Him  who  not  only  said  that  he  would  die  for  him, 
but  who  actually  did  die  in  his  place,  and  by  this 
sacrifice  redeemed  him  from  the  curse  of  the  law 
and  from  all  iniquity.  The  sweet  and  intimate 
intercourse  which  the  redeemed  soul  will  have  with 
his. Saviour  cannot  now  be  conceived:  it  will  far 
transcend  all  the  ideas  which  we  now  can  form, 
and  will  be  a  perfection  of  bliss  so  great  that 
nothing  can  be  added  to  it  in  any  other  way  than 
by  an  increase  of  the  capacity  of  the  soul. 

But  still,  all  that  is  enjoyed  in  this  intermediate 
state  between  death  and  judgment  is  but  a  part  of 
that  felicity  to  which  the  redeemed  of  the  Lord 
are  destined  hereafter.  It-  is  only  the  enjoyment 
of  a  separate  soul ;  but  "  the  exceeding  great  and 
eternal  weight  of  glory"  laid  up  in  heaven  for  the 
children  of  God. is  for  the  whole  man,  made  up  of 
soul  and  body ;  and  as  even  in  this  world  many 
pleasures  are  enjoyed  by  means  of  bodily  organs, 
who  can  tell  what  new  and  ever-varying  delights 
may  be  let  into  the  soul  by  means  of  bodies  of  a 


512  THOUGHTS  ON 

celestial  mould — bodies  fashioned  after  the  model 
of  the  glorious  body  of  Jesus  Christ?  If  our 
senses  now  bring  to  our  view  so  many  glorious 
objects  both  in  the  heavens  and  the  earth,  how 
rich  and  delightful  will  be  the  vision  of  the  upper 
heavens  by  the  eyes  of  the  resurrection  body ! 
Then  shall  we  see  Jesus  with  our  bodily  eyes; 
then  shall  we  behold  what  now  no  tongue  can 
describe  nor  even  heart  conceive.  The  departed 
saints,  therefore,  though  blessed  to  the  full  amount 
of  their  present  capacity,  yet  are  living  in  joyful 
expectation  of  a  more  glorious  state. 

We  should  not  think  that  the  redemption  and 
resuscitation  of  the  body  is  a  small  matter.  The 
body  is  an  essential  part  of  human  nature,  and  the 
glorified  body  will  add  to  the  felicity  of  the  re- 
deemed in  a  degree  which  we  have  no  means  of 
calculating.  The  inspired  writers,  therefore,  when 
they  speak  of  the  blessedness  of  heaven,  speak 
sparingly  of  the  state  of  the  separate  soul,  but 
when  they  describe  the  resurrection,  they  seem  to 
be  enraptured.  Hear  Paul  drawing  a  comparison 
between  this  mortal,  corrupt  and  earthly  body  and 
that  immortal,  pure  and  spiritual  body  which  will 
be  possessed  by  every  saint :  "  It  is  sown  in  cor- 
ruption ;  it  is  raised  in  incorrui)tion.     It  is  sown 


RELIGIOUS  EXPERIENCE.  513 

in  dishonour;  it  is  raised  in  gloiy.  It  is  sown  in 
weakness;  it  is  raised  in  power.  It  is  sewn  a 
natural  body  ;  it  is  raised  a  spiritual  body.  As  we 
have  borne  the  image  of  the  earthy,  so  shall  we 
bear  the  image  of  the  heavenly.  For  this  cor- 
ruptible must  put  on  incorruption,  and  this  mortal 
must  put  on  immortality." 

No  sooner  shall  these  resuscitated  bodies  open 
their  immortal  eyes  than  they  shall  behold  the  Son 
of  man  coming  in  the  clouds  of  heaven.  And  no 
sooner  is  the  judgment  set  than  all  these  shall  be 
caught  up  to  meet  the  Lord  in  the  air,  and  shall 
be  so  highly  honoured  as  to  have  a  place,  as  asses- 
sors, on  the  judgment-seat  with  him.  And  when 
the  awful  transactions  of  that  day  are  ended,  the 
redeemed  shall  accompany  their  Lord  and  Saviour 
to  heaven,  where  they  shall  be  put  in  full  and 
eternal  possession  of  that  felicity  and  glory  which 
Christ  has  purchased  for  them  by  his  precious 
blood.  In  this  sublime  temple  their  songs  shall 
mingle  with  those  of  the  holy  angels  for  ever  and 
ever.  It  need  not  be  supposed  that  saints  in 
heaven  will  be  continually  employed  in  nothing 
but  praise.  This,  indeed,  will  be  their  noblest  em- 
ployment, and  the  anthems  of  praise  to  God  and 
the  Lamb  will  never  cease;  but  may  we  not  rea- 

33 


514  THOUGHTS  ON 

sonably  suppose  that  the  exercises  and  pursuits  of 
the  saints  will  be  various  ?  The  wonderful  works 
of  God  will  open  to  their  contemplation.  They 
may  be  employed,  as  angels  are  now,  as  messengers 
to  distant  worlds,  either  as  instruments  of  justice 
or  mercy  ;  for  we  find  that  the  angels  are  employed 
in  both  these  ways.  While,  then,  one  choir  sur- 
rounds the  throne  and  elevates  the  celestial  song 
of  praise  for  redemption,  others  may  be  employed 
in  executing  the  commands  of  their  Lord ;  and 
then,  in  their  turn,  these  last  may  keep  up  the 
unceasing  praise  while  the  first  go  forth  on  errands 
of  mercy  or  wrath.  Some  have  divided  the  an- 
gels into  assisting  and  ministering :  the  first  are 
supposed  to  be  always  engaged  in  acts  of  worship, 
while  the  last  are  always  employed  in  other  ser- 
vices. But  it  would  be  much  more  reasonable  to 
suppose  that  they  all,  in  turn,  take  their  part  in 
both  these  services.  Here,  however,  it  becomes 
us  to  pause,  and  in  deep  humility,  on  account  of 
our  ignorance  and  unworthiness,  to  put  our  hands 
on  our  mouths  and  our  mouths  in  the  dust.  We 
are  slow  to  learn  earthly  things  ;  how  then  can  we 
comprehend  those  which  are  heavenly  ?  But  if 
we  are  the  children  of  God,  we  shall  have  experi- 
ence of  these  celestial  employments  and  never-end- 


RELIGIOUS  EXPERIENCE.  515 

»ng  joys.  Soon,  very  soon,  these  things  wliich  are 
now  dimly  discerned  by  means  of  faith  will  be 
realized,  when  every  humble  saint  shall  appear 
with  Christ  in  glory,  and  shall  never  be  exposed 
any  more  to  danger  or  suffering.  Let  us,  then, 
now  begin  the  song  which  shall  never  cease  to  Him 
that  loved  us  and  washed  us  from  our  sins  in  his 
own  precious  blood. 


PRAYER 

FOR  ONE  WHO  FEELS  THAT   HE   IS    ^PPROACHING 
THE  BORDERS  OF  ANOTHER  WORLD. 

f\  MOST  merciful  God !  T  rejoice  that  thou  dost 
reign  over  the  universe  with  a  sovereign  sway, 
60  that  thou  dost  according  to  thy  will  in  the  ar- 
mies of  heaven  and  among  the  inhabitants  of  the 
earth.  Thou  art  the  Maker  of  my  body  and  Fa- 
ther of  my  spirit,  and  thou  hast  a  perfect  right  to 
dispose  of  me  in  that  manner  which  will  most  ef- 
fectually promote  thy  glory ;  and  I  know  that 
whatsoever  thou  dost  is  right,  and  wise,  and  just, 
and  good.  And  whatever  may  be  my  eternal  des- 
tiny, I  rejoice  in  the  assurance  that  thy  great  name 
will  be  glorified  in  me.  But  as  thou  hast  been 
pleased  to  reveal  thy  mercy  and  thy  grace  to 
our  fallen  miserable  world,  and  as  the  word  of 
this  salvation  has  been  preached  unto  me,  inviting 
me  to  accept  of  eternal  life  upon  the  gracious  terms 
of  the  gospel,  I  do  cordially  receive  the  Lord  Jesus 
Christ  as  my  Saviour  and  only  Redeemer,  believ- 

516 


ON  RELIGIOUS  EXPERIENCE.  617 

ing  sincerely  the  whole  testimony  which  thou  hast 
given  respecting  his  divine  character,  his  real  in- 
carnation, his  unspotted  and  holy  life,  his  numer- 
ous and  beneficent  miracles,  his  expiatory  and 
meritorious  death  and  his  glorious  resurrection 
and  ascension.  I  believe  also  in  his  supreme 
exaltation,  in  his  prevalent  intercession  for  his 
chosen  people,  in  his  affectionate  care  *and  aid 
afforded  to  his  suffering  members  here  below,  and 
in  his  second  coming  to  receive  his  humble  follow- 
ers to  dwell  with  himself  in  heaven,  and  to  take 
vengeance  on  his  obstinate  enemies. 

My  only  hope  and  confidence  of  being  saved 
rest  simply  on  the  mediatorial  work  and  prevail- 
ing intercession  of  the  Lord  Jesus  Christ ;  in  con- 
sequence of  which  the  Holy  Spirit  is  graciously 
sent  to  make  application  of  Christ's  redemption, 
by  working  faith  in  us  and  repentance  unto  life, 
and  rendering  us  meet  for  the  heavenly  inherit- 
ance by  sanctifying  us  in  the  whole  man — soul, 
body  and  spirit.  Grant,  gracious  God,  that  the 
rich  blessings  of  the  new  covenant  may  be  freely 
bestowed  on  thy  unworthy  servant.  I  acknow- 
ledge that  I  have  no  claim  to  thy  favour  on  ac- 
count of  any  goodness  in  me  by  nature ;  for,  alas ! 
there  dwelleth    in   me — that  is,  in  my  flesh — no 


518  THOUGHTS  ON 

good  thiog;  nor  on  account  of  any  works  of 
righteousness  done  by  me,  for  all  our  righteous- 
nesses are  as  filthy  rags.  Neither  am  I  able  to  make 
atonement  for  any  one  of  my  innumerable  trans- 
gressions, which  I  confess  before  thee  are  not  only 
many  in  number,  but  heinous  in  their  nature, 
justly  deserving  thy  displeasure  and  wrath ;  so 
that  if  i  were  immediately  sent  to  hell  thou 
wouldst  be  altogether  just  in  my  condemnation. 
Although  I  trust  that  I  have  endeavoured  to 
serve  thee  with  some  degree  of  sincerity,  yet 
whatever  good  thing  I  have  ever  done,  or  even 
thought,  I  ascribe  entirely  to  thy  grace,  without 
which  I  can  do  nothing  acceptable  in  thy  sight. 
And  I  am  deeply  convinced  that  my  best  duties 
have  fallen  far  short  of  the  perfection  of  thy  law, 
and  have  been  so  mingled  with  sin  in  the  perform- 
ance that  I  might  justly  be  condemned  for  the 
most  fervent  prayer  I  ever  made.  And  I  would 
confess  with  shame  and  contrition  that  I  am  not 
only  chargeable  with  sin  in  the  act,  but  that  there 
is  a  law  in  my  members  warring  against  the  law 
of  my  mind,  aiming  to  bring  me  into  captivity  to 
the  law  of  sin  and  death.  This  corrupt  nature  is 
the  source  of  innumerable  evil  thoughts  and  de- 
sires, and  damps  the  exercise  c  f  faith  and  love, 


RELIGIOUS  EXPERIENCE.  519 

and  stands  in  the  way  of  well-doing,  so  that  when 
I  would  do  good,  evil  is  present  with  me.  And 
so  deep  and  powerful  is  this  remaining  depravity 
that  all  efforts  to  eradicate  or  subdue  it  are  vain 
without  the  aid  of  divine  grace.  And  when  at 
any  time  I  obtain  a  glimpse  of  the  depth  and 
turpitude  of  the  sin  of  my  nature,  I  am  over- 
whelmed, and  constrained  to  exclaim  with  holy 
Job,  "  I  abhor  myself  and  repent  in  dust  and 
ashes." 

And  now,  righteous  Lord  God  Almighty,  I 
would  not  attempt  to  conceal  any  of  my  actual 
transgressions,  however  vile  and  shameful  they 
are,  but  would  penitently  confess  them  before 
thee;  and  would  plead  in  my  defence  nothing  but 
the  perfect  righteousness  of  the  Lord  Jesus  Christ, 
who  died,  the  just  for  the  inijust,  to  bring  us  near 
to  God.  For  his  sake  alone  do  I  ask  or  expect 
the  rich  blessings  necessary  to  my  salvation ;  for, 
although  I  am  unworthy,  he  is  most  worthy ; 
though  I  have  no  righteousness,  he  has  provided 
by  his  expiatory  death  and  by  his  holy  life  a  com- 
plete justifying  righteousness,  in  which  spotless 
robe  I  pray  that  I  may  be  clothed ;  so  that  thou, 
my  righteous  Judge,  wilt  see  no  sin  in  me,  but 
wilt  acquit  me  from  every  accusation  and  justify 


520  THOUGHTS  ON 

me  freely  by  thy  grace,  through  the  righteousness 
of  my  Lord  and  Saviour,  with  whom  thou  art 
ever  well  pleased. 

And  my  earnest  prayer  is,  that  Jesus  may  save 
me  from  my  sins,  as  well  as  from  their  punish- 
ment; that  I  may  be  redeemed  from  all  iniquity, 
as  well  as  from  the  condemnation  of  the  law ;  that 
the  work  of  sanctification  may  be  carried  on  in 
my  soul  by  thy  Word  and  Spirit,  until  it  be  per- 
fected at  thine  appointed  time.  And  grant,  O 
Lord,  that  as  long  as  I  am  in  the  body  I  may 
make  it  my  constant  study  and  chief  aim  to 
glorify  thy  name,  both  with  soul  and  body,  which 
are  no  longer  mine,  but  thine;  for  I  am  "bought 
with  a  price" — not  with  silver  and  gold,  but  with 
the  precious  blood  of  Christ,  as  of  a  lamb  without 
blemish  and  without  spot.  Enable  me  to  let  my 
light  so  shine  that  others,  seeing  my  good  works, 
may  be  led  to  glorify  thy  name.  Oh  make  use  of 
me  as  a  humble  instrument  of  advancing  thy  king- 
dom on  earth  and  promoting  the  salvation  of  im- 
mortal souls.  If  thou  hast  appointed  sufferings  for 
me  here  below,  I  beseech  thee  to  consider  my  weak- 
ness, and  let  thy  chastisements  be  those  of  a  lov- 
ing Father,  that  I  may  be  made  partaker  of  thy 
holiness.     And  let  me  not  be  tempted  above  what 


RELIGIOUS  EXPERIENCE.  b'li 

I  am  able  to  bear,  but  with  the  temptation  make  a 
way  tor  escape. 

O  most  merciful  God  !  cast  me  not  off  in  the 
time  of  old  age ;  forsake  me  not  when  my  strength 
declineth.  Now,  when  I  am  old  and  gray-headed, 
forsake  n.e  not,  but  let  thy  grace  be  sufficient  for 
me,  and  enable  me  to  bring  forth  fruit,  even  in  old 
age.  May  my  hoary  head  be  found  in  the  ways 
of  righteousness !  Preserve  my  mind  from  dotage 
and  imbecility,  and  my  body  from  protracted  dis- 
ease and  excruciating  pain.  Deliver  me  from  de- 
spondency and  discouragement  in  my  declining 
years,  and  enable  me  to  bear  affliction  with  pa- 
tience, fortitude  and  perfect  submission  to  thy 
holy  will.  Lift  upon  me  perpetually  the  light 
of  thy  reconciled  countenance,  and  cause  me  to 
rejoice  in  thy  salvation  and  in  the  hope  of  thy 
glory.  May  the  peace  that  passeth  all  under- 
standing be  constantly  diffused  through  my  soul, 
so  that  my  mind  may  remain  calm  through  all  the 
storms  and  vicissitudes  of  life. 

As,  in  the  course  of  nature,  I  must  be  drawing 
near  to  my  end,  and  as  I  know  I  must  soon  put 
off  this  tabernacle,  I  do  humbly  and  earnestly  be- 
seech thee,  O  Father  of  mercies,  to  prepare  me  for 
this    inevitable    and    solemn    event.      Fortify    my 


522  THOUGHTS  ON 

mind  against  the  terrors  of  death.  Give  me,  if 
it-  please  thee,  an  easy  passage  through  the  gate 
of  death.  Dissipate  the  dark  clouds  and  mists 
which  naturally  hang  over  the  grave,  and  lead  me 
gently  down  into  the  gloomy  valley.  O  my  kind 
Shepherd,  who  hast  tasted  the  bitterness  of  death 
for  me,  and  who  knowest  how  to  sympathize  with 
and  succour  the  sheep  of  thy  pasture,  be  thou  pres- 
ent to  guide,  to  support  and  to  comfort  me.  Illu- 
mine with  beams  of  heavenly  light  the  valley  of  the 
shadow  of  death,  so  that  1  may  fear  no  evil.  When 
heart  and  flesh  fail,  be  thou  the  strength  of  my 
heart  and  my  portion  for  ever.  Let  not  my  cour- 
age fail  in  the  trying  hour.  Permit  not  the  great 
adversary  to  harass  my  soul  in  the  last  struggle, 
but  make  me  a  conqueror,  and  more  than  a  con- 
queror, in  this  fearful  conflict.  I  humbly  ask  that 
my  reason  may  be  continued  to  the  last,  and,  if  it 
be  thy  will  that  I  may  be  so  comforted  and  sup- 
ported, that  I  may  leave  a  testimony  in  favour  of 
the  reality  of  religion  and  thy  faithfulness  in  ful- 
filling thy  gracious  promises ;  and  that  others  of 
thy  servants  who  may  follow  after  may  be  encour- 
aged by  my  example  to  commit  themselves  boldly 
to  the  guidance  and  keeping  of  the  Shepherd  of 
Israel. 


RELIGIOUS  EXPERIENCE.  523 

And  when  my  spirit  leaves  this  clay  tenement, 
Lord  Jesus,  receive  it.  Send  some  of  the  blessed 
angels  to  convoy  my  inexperienced  soul  to  the  man- 
sion which  thy  love  has  prepared.  And  oh  let  me 
be  so  situated,  though  in  the  lowest  rank,  that  I 
may  behold  thy  glory.  May  I  have  an  abundant 
entrance  administered  unto  me  into  the  kingdom 
of  our  Lord  and  Saviour  Jesus  Christ ;  for  whose 
sake  and  in  whose  name  I  ask  all  these  things. 
Amen. 


COUNSELS  OF  THE  AGED  TO  THE  YOUNG 


IT  is  a  matter  of  serious  regret  that  young  per- 
sons are  commonly  so  little  disjDosed  to  listen 
to  the  advice  of  an  aged.  This  prejudice  seems 
to  have  its  origin  in  an  apprehension  that  aus- 
terity and  rigour  naturally  belong  to  advanced 
years,  and  that  the  loss  of  all  susceptibility  of 
pleasure  from  those  scenes  and  objects  which  af- 
ford delight  to  the  young  produces  something  of 
an  ill-natured  or  envious  feeling  toward  them. 
Now,  it  cannot  be  denied  that  some  of  the  aged 
are  chargeable  with  the  fault  of  being  too  rigid  in 
exacting  from  youth  the  same  steady  gravity  which 
is  becoming  in  those  who  have  lived  long  and  have 
had  much  experience  in  the  world — not  remember- 
ing that  the  constitutional  temperament  of  these 
two  periods  of  human  life  is  very  different.  In 
youth  the  spirits  are  buoyant,  the  susceptibilities 
lively,  the  affections  ardent  and  the  hopes  sanguine. 
To  the  young  everything  in  the  world  wears  the 

524 


COUNSELS  OF  THE  AGED.  525 

garb  of  freshness,  and  the  novelty  and  variety  of 
the  scenes  presented  keep  up  a  constant  excitement. 
These  traits  of  youthful  character,  as  long  as  ir- 
regularity and    excess   are   avoided,  are  not  only 
allowable,  but  amiable,  and  would  in  that  age  be 
badly  exchanged  for  the  more  sedate  and  grave 
emotions  which  are  the  natural  effects  of  increasing 
years  and  of  long  and  painful  experience.     But  it 
is  greatly  to  be  desired  that  the  lessons  of  wisdom 
taught  by  the  experience  of  one  set  of  men  should 
be  made  available  to  the  instruction  of  those  who 
come  after  them.     We  have  therefore  determined 
to  address  a  few  short  hints  of  advice  to  the  rising 
generation    on    subjects    of    deep    and    acknow- 
ledged importance  to  all;  but  previously  to  com- 
mencing we  would  assure  them  that  it  is  no  part 
of  our  object  to  interfere  with  their  innocent  enjoy- 
ments, or  to  deprive  them  of  one  pleasure  which 
cannot  be  shown  to  be  injurious  to  their  best  inte- 
rests.   We  wish  to  approach  you,  dear  youth,  in  the 
character  of  affectionate  friends,  rather  than  in  that 
of  dogmatical    teachers    or  stern   reprovers.     We 
would   therefore  solicit  your  patient,  candid  and 
impartial  attention  to  the  following  counsels. 

I.  Resolve  to  form  your  lives  upon  some  certain 


526  COUNSELS  OF  THE  AGED 

principles  and  to  regulate  your  actions  by  fixed 
rules.  Man  was  made  to  be  governed  by  reason, 
and  not  by  mere  accident  or  caprice.  It  is  im- 
portant, therefore,  that  you  begin  early  to  consider 
and  inquire  what  is  the  proper  course  of  human 
conduct,  and  to  form  some  plan  for  your  future 
lives.  The  want  of  such  consideration  is  manifest 
in  the  conduct  of  multitudes.  They  are  governed 
by  the  impulse  of  the  moment,  reckless  of  con- 
sequences. They  have  fixed  no  steady  aim,  and 
have  adopted  no  certain  principles  of  action.  Liv- 
ing thus  at  random,  it  would  be  a  miracle  if  they 
went  uniformly  right.  In  order  to  your  pursuing 
a  right  path  you  must  know  what  it  is,  and  to  ac- 
quire this  knowledge  you  must  divest  yourselves 
of  thoughtless  giddiness — you  must  take  time  for 
serious  reflection.  It  will  not  answer  to  adopt 
without  consideration  the  opinions  of  those  who 
may  be  about  you,  for  they  may  have  some  sinister 
design  in  regard  to  you,  or  they  may  themselves 
be  misled  by  error  or  prejudice.  Persons  already 
involved  in  dissipation  or  entangled  in  error  natu- 
rally desire  to  keep  themselves  in  countenance  by 
the  number  of  followers  whom  they  can  seduce 
into  the  paths  of  vice.  As  reasonable  creatures, 
therefore,  judge  for  yourselves  what  course  it  is 


TO   THE   YOUNG.  527 

right  and  fitting  that  you  should  pursue.  Exer- 
cise your  own  reason  independently  and  impar- 
tially, and  give  not  yourselves  up  to  be  governed 
by  mere  caprice  and  fashion  or  by  the  opinions  of 
others. 

II.  While  you  are  young  avail  yourselves  of 
every  opportunity  of  acquiring  useful  knowledge. 
Reason  should  guide  us,  but  without  correct  know- 
ledge reason  is  useless — just  as  the  most  perfectly 
formed  eye  would  be  useless  without  light.  There 
is  in  every  man  a  natural  thirst  for  knowledge, 
which  needs  only  to  be  cultivated  and  rightly  di- 
rected. All  have  not  equal  opportunities  of  ob- 
taining important  knowledge,  but  all  have  more 
advantages  for  this  object  than  they  improve.  The 
sources  of  information  are  innumerable; — the  prin- 
cipal, however,  are  books  and  living  men.  In 
regard  to  the  former,  no  age  of  the  world  which 
has  passed  was  so  favoured  with  a  multiplicity  of 
books  as  our  own.  Indeed,  the  very  number  and 
diversity  of  character  and  tendency  of  authors  now 
create  one  of  the  most  obvious  difficulties  to  those 
who  are  destitute  of  wise  advisers.  It  would  be 
an  unwise  counsel  to  tell  you  to  read  indiscrimi- 
nately whatever  comes  to  hand.  The  press  gives 
circulation  not  only  to  useful  knowledge,  but  to 


528  COUNSELS  OF  THE  AGED 

error  dressed  up  plausibly  in  the  garb  of  truth. 
Many  books  are  useless,  others  are  on  the  whole 
injurious,  and  some  are  impregnated  with  a  deadly 
poison.  Waste  not  your  time  in  works  of  idle  fic- 
tion. Touch  not  the  book  which  exhibits  vice  in 
an  alluring  form.  Seek  the  advice  of  judicious 
friends  in  the  choice  of  books. 

But  you  may  also  learn  much  from  listening  to 
the  conversation  of  the  wise  and  good.  There  is 
scarcely  a  person  so  ignorant,  who  has  lived  any 
time  in  the  world,  who  cannot  communicate  some 
profitable  hint  to  the  young.  Avail  yourselves, 
then,  of  every  opportunity  of  learning  what  you 
do  not  know,  and  let  not  pride  prevent  you  from 
seeking  instruction,  lest  by  this  means  you  should 
betray  your  ignorance.  Cherish  the  desire  of 
knowledge,  and  keep  your  mind  constantly  awake 
and  open  to  instruction  from  every  quarter. 

But  especially  I  would  recommend  to  you  the 
acquisition  of  self-knowledge.  ^^  Know  thyself" 
was  a  precept  held  in  such  high  esteem  among 
the  ancients  that  the  honour  of  inventing  it  was 
claimed  for  several  of  their  wisest  men  ;  and  not 
only  so,  but  on  account  of  its  superlative  excel- 
lence, it  was  believed  by  many  to  have  been  ut- 
tered   by  the   oracle   of    Apollo   at    Delphos ;    at 


TO   THE   YOUNG.  529 

which  place,  as  Pliny  informs  us,  it  was  conspicu- 
ously written  in  letters  of  gold  over  the  door  of 
the  temple. 

And  this  species  of  knowledge  is  also  inculcated 
in  the  Christian  Scriptures  as  most  useful  and 
necessary.  "  Examine  yourselves,"  says  Paul, 
"  whether  ye  be  in  the  faith ;  prove  your  own 
selves ;  know  ye  not  your  own  selves  ?"  And  in 
the  Old  Testament  the  value  of  this  knowledge  is 
also  fully  recognized,  where  we  are  exhorted  "to 
commune  with  our  own  hearts,"  and  "  to  keep  our 
hearts  with  all  diligence."  And  the  possession  of 
it  is  made  an  object  of  fervent  prayer :  "  Search 
me,  O  God,  and  know  my  heart ;  try  me,  and 
know  my  thoughts." — "  Examine  me,  O  Lord, 
and  prove  me;  try  my  reins  and  my  heart." 

As  this  knowledge  is  necessary  to  all,  so  it  is 
placed  within  the  reach  of  all.  But  it  cannot  be 
acquired  without  diligent  self-examination.  To 
this  duty  there  exists  in  human  nature  a  strong 
repugnance,  partly  from  natural  and  partly  from 
moral  causes ;  so  that  by  most  it  is  entirely  ne- 
glected, to  their  exceeding  great  detriment.  But 
when  it  is  attempted  we  are  in  great  danger  of  be- 
ing misled  by  self-love  and  prejudice.  To  acquire 
any  true  knowledge  of  ourselves  some  good  degree 

34 


530  COUNSELS  OF  THE  AGED 

of  honesty  and  impartiality  is  essentially  requisite. 
But  an  honest  desire  to  arrive  at  the  truth  is  not 
the  only  prerequisite  to  self-knowledge.  The  mind 
must  be  enlightened  in  regard  to  the  standard  of 
rectitude  to  which  we  ought  to  be  conformed. 
"  The  entrance  of  thy  word  giveth  light."  The 
word  of  God  should  dwell  richly  in  us,  and  by 
the  rules  and  principles  of  the  sacred  volume  we 
should  form  all  our  sentiments  respecting  our- 
selves. This  is  the  candle  of  the  Lord  which 
searcheth  the  inward  parts  of  man ;  and  without 
such  a  lamp  it  would  be  as  impossible  to  obtain 
any  considerable  degree  of  self-knowledge  as  to 
distinguish  the  objects  in  a  dark  room  without  a 
light.  Self-examination,  accompanied  with  a  care- 
ful perusal  of  the  Holy  Scriptures,  will  lead  us 
daily  to  a  more  thorough  knowledge  of  our  own 
character. 

Beware  of  the  common  illusion  of  formiug  your 
estimate  of  yourselves  from  the  favourable  opin- 
ions of  those  around  you.  They  cannot  know  the 
secret  principles  from  which  you  act ;  and  flattery 
may  have  much  influence  in  leading  them  to  speak 
in  your  praise. 

Seize  favourable  opportunities  >f  judging  of  the 
latent  strength  o^^  your  passions.     The  fact  is,  that 


TO   THE   YOUNQ.  531 

until  some  uew  conjuncture  or  occasion  elicits  our 
feelings  we  are  as  ignorant  of  what  is  within  us  as 
other  persons. 

Study  also  your  constitutional  temperament,  and 
consider  attentively  the  power  which  particular  ob- 
jects and  circumstances  have  over  you.  You  may 
often  learn  even  from  your  enemies  and  calumni- 
ators what  are  the  weak  points  in  your  character. 
They  are  sagacious  in  detecting  faults,  and  gener- 
ally have  some  shadow  of  pretext  for  what  they 
allege  against  us.  We  may  therefore  derive  more 
benefit  from  the  sarcasms  of  our  foes  than  from 
the  flattery  of  friends. 

Learn,  moreover,  to  form  a  correct  estimate  of 
your  own  abilities,  as  this  is  necessary  to  guide 
you  in  your  undertakings. 

III.  Be  careful  to  form  good  habits.  Almost 
all  permanent  habits  are  contracted  in  youth ;  and 
these  do  in  fact  form  the  character  of  the  man 
through  life.  It  is  Paley,  I  believe,  who  remarks 
that  we  act  from  habit  nine  times  where  we  do  once 
from  deliberation.  Little  do  young  persons  appre- 
hend the  momentous  consequences  of  many  of  their 
most  frequently  repeated  actions.  Some  habits  are 
merely  inconvenient,  but  have  no  moral  quality ; 
others  aflPect  the  principles  of  our   conduct,  and 


532  COUNSELS  OF  THE  AGED 

become  sources  of  good  or  evil  to  an  incalculable 
degree.  As  to  the  former,  they  should  be  avoided, 
as  detracting  from  our  comfort  and  ultimately  in- 
terfering with  our  usefulness ;  but  the  latter  should 
be  deprecated,  as  laying  the  foundation  of  a  wicked 
character  and  as  standing  in  the  way  of  all  mental 
and  moral  improvement. 

IV.  Be  particular  and  select  in  the  company 
which  you  keep  and  the  friendships  which  you 
form.  "  Tell  me,"  says  the  proverb,  "  what  com- 
pany you  keep,  and  I  will  tell  you  what  you  are." 
"  Evil  communications  corrupt  good  manners." 
Vice  is  more  easily  and  extensively  diifused  by 
improper  companions  than  by  all  other  means. 
As  one  infected  sheep  communicates  disease  to  a 
whole  flock,  so  one  sinner  often  destroys  much 
good  by  corrupting  all  the  youth  who  fall  under 
his  influence.  When  vicious  men  are  possessed 
of  wit  and  fascinating  manners  their  conversation 
is  most  dangerous  to  the  young.  We  would  en- 
treat you,  dear  young  friends,  to  form  an  intimacy 
with  no  one  whose  principles  are  suspicious.  The 
friendship  of  profligate  men  is  exceedingly  danger- 
ous. Listen  not  to  their  fair  speeches  and  warm 
professions  of  attachment.  Fly  from  contact  with 
them  as  from  one  infected  with  the  plague.     Form 


TO   THE   YOUNG.  633 

no  close  alliance  with  such.  No  more  think  ot 
taking  them  to  your  bosom  than  you  would  a 
viper.  Gaze  not  on  their  beauty,  nor  suffer  your- 
selves to  be  charmed  with  their  fascination  of  man- 
ners. Under  these  specious  appearances  a  dele- 
terious poison  lurks. 

"Be  not  unequally  yoked  together  with  unbe- 
lievers/' is  the  exhortation  of  Scripture.  And 
what  can  be  more  unseemly  and  incongruous  than 
for  an  amiable  and  virtuous  woman  to  be  indisso- 
lubly  united  to  an  unprincipled  debauchee?  Or 
for  a  good  man  to  be  connected  with  a  woman  des- 
titute of  piety  and  virtue  ?  Be  especially  careful, 
therefore,  in  forming  alliances  for  life.  Seek  a 
connection  with  the  wise  and  good,  and  you  will 
become  wiser  and  better  by  converse  with  such, 

V.  Endeavour  to  acquire  and  maintain  a  good 
reputation.  "  A  good  name  is  rather  to  be  chosen 
than  great  riches."  A  ruined  fortune  may  be  re- 
covered— a  lost  reputation  never.  Young  men  are 
often  laying  the  foundation  of  an  unenviable  repu- 
tation while  they  are  thinking  of  no  such  thing. 
They  never  dream  that  the  character  which  they 
attain  at  school  or  college  will  probably  be  as  last- 
ing as  life.  The  youth  who  is  known  to  be  ad- 
dicted to  falseh-^od,  knavery,  treachery,  etc.,  when 


534  COUNSELS  OF  THE  AGED 

arrived  at  the  age  of  man  will  be  viewed  by  those 
who  know  him  with  distrust.  A  stain  on  the  cha- 
racter is  not  easily  washed  out;  at  a  distant  period 
the  faults  and  follies  of  youth  may  be  revived  to 
a  man's  confusion  and  injury.  But  especially  is 
the  female  character  exquisitely  delicate.  A  small 
degree  of  imprudence  will  often  fix  a  stigma  on 
the  gay  young  lady  which  no  subsequent  sobriety 
can  completely  erase. 

We  do  not  mean  that  the  young  should  cherish 
a  false  sense  of  honour,  which  would  lead  them  to 
fight  and  contend  for  reputation.  No  man  ever 
secured  or  increased  a  good  name  by  shedding  the 
vital  blood  of  a  human  being.  The  reputation 
which  we  recommend  must  arise  from  a  life  of  con- 
sistent and  uniform  well-doing.  Prize  such  a  cha- 
racter as  of  inestimable  value  to  your  own  peace 
and  as  a  most  powerful  means  of  usefulness.  The 
most  potent  human  engine  of  utility  is  influence, 
and  this  depends  entirely  on  reputation. 

VI.  Manage  your  worldly  concerns  with  econ- 
omy and  discretion.  Avoid  the  inconvenience, 
embarrassment  and  vexation  of  being  in  debt, 
Conduct  your  business  with  attention  and  dili- 
gence, and  have  your  accounts  in  such  a  condition 
that  you  will  be  at  no  loss   to  ascertain   the  true 


TO   THE   YOUNG.  535 

state  of  your  affairs.  Men  often  become  unjust 
and  injurious  to  others,  without  having  intended 
any  such  thing,  merely  by  a  confused  and  careless 
manner  of  transacting  their  business.  Such  a  man 
after  a  while  feels  an  unconquerable  aversion  to  a 
scrutiny  into  his  affairs.  He  shuts  his  eyes  against 
the  ruin  which  he  is  bringing  on  himself,  and 
heedlessly  rushes  forward  in  the  path  which  habit 
or  fashion  has  rendered  agreeable.  When  at  length 
an  exigency  arrives  which  constrains  him  to  adopt 
some  measure  to  extricate  himself  from  his  diffi- 
culties, he  is  placed  under  strong  temptation  to 
resort  to  a  course  which  is  not  strictly  honourable. 
He  persuades  himself  that  if  he  can  save  his  credit 
for  the  present,  he  will  be  able  to  rectify  every- 
thing by  diligence  and  good  fortune,  and  to  pre- 
serve his  friends  from  suffering  on  his  account. 
But  these  efforts  to  recover  lost  ground  commonly 
prove  ineffectual,  and  render  the  situation  of  the 
person  more  involved  than  before.  He  finds,  at 
length,  that  he  is  sinking,  and  this  discovery  often 
produces  a  desperate  recklessness.  He  plunges 
deeper  and  deeper  into  debt,  and  often  drags  to 
ruin  not  only  his  own  family,  but  some  of  his 
friends  who  have  confided  too  implicitly  in  his 
truth  and  integrity.     It  is  also  too  common  for 


536  COUNSELS  OF  THE  AGED 

men  who  have  failed  in  trade  to  resort  to  means 
for  the  support  of  a  lielpless  family  which  a  sound 
moral  faculty  never  can  approve.  The  temptation 
arising  from  the  tender  love  of  wife  and  children 
is  indeed  very  strong,  but  not  invincible.  In  the 
commercial  world  there  are  many  illustrious  ex- 
amples of  merit,  honour  and  the  strictest  probity 
in  men  who  had  it  in  their  power  to  defraud 
their  creditors  or  to  deeply  involve  their  confid- 
ing friends,  but  who  chose  rather  to  look  haggard 
poverty  in  the  face,  and  to  see  their  beloved  fam- 
ilies descending  from  affluence  into  the  vale  of 
obscurity,  than  to  be  guilty  of  a  dishonourable 
act.  And  in  the  long  run  this  turns  out  more  to 
the  benefit  of  those  persons  than  any  advantage 
obtained  by  a  resort  to  shifts  and  evasions  not  en- 
tirely consistent  with  the  highest  integrity.  He 
who  sacrifices  reputation  for  present  comfort  buys 
it  at  too  dear  a  rate.  The  merchant  who,  when  he 
fails,  loses  his  reputation  for  truth  and  integrity 
will  meet  with  but  little  favour  from  the  world, 
and  will  have  very  little  chance  of  rising  again. 
But  he  who  has  been  unfortunate,  and  yet  main- 
tains his  integrity  and  preserves  his  character  un- 
sullied, is  often  able  to  enter  again  into  business 
under  favourable  auspices,  and  is  encouraged  and 


TO   THE   YOUNG.  537 

aided  in  liis  attempts  to  gain  a  living  by  men  of 
wealth  and  standing;  so  that  such  a  man  is  often 
successful  to  such  a  degree  that  he  has  it  in  his 
l)ovver  to  compensate  those  from  whom  benefit  was 
derived  in  the  day  of  his  calamity. 

Beware  of  being  governed  by  ambition  in  your 
commercial  enterprises.  The  pride  of  doing  a 
large  business  and  of  being  considered  as  at  the 
head  of  the  profession  seduces  many  aspiring 
young  merchants :  and  greediness  of  gain  tempts 
still  more  to  engage  in  hazardous  speculations  and 
to  trade  to  an  extent  not  authorized  by  the  capital 
which  they  have  at  command.  In- this  way  bank- 
ruptcies become  so  common  that  they  cease  to  ex- 
cite much  surjjrise.  Families  delicately  educated, 
and  long  accustomed  to  the  luxuries  as  well  as  the 
comforts  of  life,  are  reduced  to  poverty.  Multi- 
tudes of  such  families  are  found  in  our  large  com- 
mercial cities,  who  are  really  more  properly  the 
objects  of  benevolence  than  the  common  beggar 
who  clamorously  solicits  your  charity.  The  real 
privations  and  sufferings  of  such  are  not  fully 
known ;  for,  from  the  desire  of  avoiding  the  con 
tempt  and  the  pity  of  vulgar  minds,  such  persons 
spread  a  decent  veil  over  their  indigence,  and  pre- 
fer to  pine  secretly  in  want  rather  than   to  seek 


538  COUNSELS  OF  THE  AGED 

relief  by  a  public  disclosure  of  their  necessities. 
The  Christian  philanthropist  will,  however,  seek 
out  such  suiferers,  and  will  contrive  methods  of 
bestowing  relief  upon  them  in  a  way  consistent 
with  the  delicacy  of  their  feelings. 

The  above  remarks  are  particularly  adapted  to 
those  who  engage  in  commerce,  but  they  are  not 
inapplicable  to  others.  It  is  true,  integrity  is  the 
soul  of  a  merchant,  but  it  is  a  sterling  quality 
which  every  man  ought  to  possess ;  and  all  men 
are  liable  to  be  reduced  to  a  state  of  indigence  by 
a  long  series  of  untoward  events.  My  counsel 
then  is,  that  you  commence  and  pursue  business 
with  prudence,  and,  when  unfortunate,  that  you 
so  act  as  to  preserve  your  integrity  and  your  repu- 
tation by  resorting  to  no  equivocal  means  of  relief, 
but  resolve  to  act  in  conformity  with  the  strictest 
rules  of  justice  and  honour. 

VII.  Aim  at  consistency  in  your  Christian  cha- 
racter. There  is  a  beauty  in  moral  consistency 
which  resembles  the  symmetry  of  a  well-propor- 
tioned building,  where  nothing  is  deficient,  nothing 
redundant.  Consistency  can  only  be  acquired  and 
maintained  by  cultivating  every  part  of  the  Chris- 
tian character.  The  circle  of  virtues  must  be  com- 
plete, without  chasms  or  obliquities.     A  character 


TO  THE    YOUNG.  539 

well    proportioned   and   nicely   balanced  in  all  its 
parts  we  are  not  very  frequently  permitted  to  wit- 
ness ;  for  while  in  one  branch  there  is  vigour,  and 
even  exuberance,  in  another  there  may  be  the  ap- 
pearance of  feebleness  and  sterility.     The  man  who 
is  distinguished  for  virtues  of  a  particular  class  is 
apt  to  be  deficient  in  those  which  belong  to  a  dif- 
ferent class.     This  is  so  commonly  the   fact  that 
many  entertain  the  opinion  that  the  same  person 
cannot  excel  in  every  virtue.     Thus,  it  is  not  ex- 
pected that  the  man  of  remarkable  firmness  and 
intrepidity  should    at   the   same   time   be   distin- 
guished  for  meekness  and   gentleness.     But  after 
making  due  allowances  for  a  difference  of  consti- 
tutional temperament,  we  must  maintain  that  there 
is  not,  nor  can  there  be,  any  incompatibility  be- 
tween  the  several    virtues   of   the   Christian   life. 
They  are  all  branches  of  the  same  root,  and  the 
principle  which  affords  nourishment  to  one  com- 
municates its  virtue  to  all.     As  all  truth  is  har- 
monious, however  it  may,  on  a  superficial  and  par- 
tial  view,   seem   to    be   contradictory,   so   all   the 
exercises  of  moral  goodness  are  not  only  consist- 
ent, but  assist  and  adorn  each  other.     This  is  so 
much  the  case  that  symmetry  of  Christian  charac- 
ter has  by  s^me  distinguished  casuistical  writers 


540  COUNSELS  OF  THE  AGED  ' 

been  laid  down  as  a  necessary  evidence  of  genuine- 
ness ;  and  it  has  been  insisted  on  as  probable  that 
where  one  virtue  seems  to  exist  in  great  strength, 
while  others  are  remarkably  wanting,  it  is  a  mark 
of  spuriousness. 

There  is  much  reason  in  this  view  of  the  sub- 
ject, for  men  are  frequently  found  whose  zeal 
blazes  out  ardently  and  conspicuously,  so  as  to 
leave  most  others  far  biick  in  the  shade,  while 
they  are  totally  destitute  of  the  humility,  meek- 
ness and  brotherly  kindness  which  form  an  essen- 
tial part  of  the  Christian  character.  Some  men 
are  conscientious  and  punctilious  in  the  perform- 
ance of  all  the  rites  and  external  duties  connected 
with  the  worship  of  God,  who  are  inattentive  to 
the  obligations  of  strict  justice  and  veracity  in 
their  intercourse  with  men ;  and  on  the  other  hand 
many  boast  of  their  morality,  and  yet  are  notori- 
ously inattentive  to  the  duties  of  religion.  Real 
Christians,  too,  are  often  chargeable  with  incon- 
sistency, which  arises  from  a  want  of  clear  discern- 
ment of  the  rule  of  moral  conduct  in  its  application 
to  particular  cases;  for  while  the  general  principles 
of  duty  are  plain  and  easily  understood  by  all,  the 
ability  to  discriminate  between  right  and  wrong  in 
many  complicated    cases  is  extremely  rare.     This 


TO   THE   YOUNG.  541 

delicate  and  correct  perception  of  moral  relations 
can  only  be  acquired  by  the  divine  blessing  on  our 
assiduous  exertions. 

It  is  too  commonly  taken  for  granted  that  Chris- 
tian morals  are  a  subject  so  easy  that  all  close 
study  of  it  is  unnecessary.  This  is  an  injurious 
mistake.  Many  of  the  deficiencies  and  inconsis- 
tencies of  Christians  are  owing  to  a  want  of  clear 
and  correct  knowledge  of  the  exact  rule  of  moral 
conduct.  On  no  subject  will  you  find  a  greater 
diversity  of  opinion  than  in  regard  to  the  lawful- 
ness or  unlawfulness  of  particular  practices;  and 
even  good  men  are  often  thrown  into  diificulty  and 
doubt  respecting  the  proper  course  to  be  pursued. 
But  while  many  cases  of  inconsistency  arise  from 
ignorance  of  the  exact  standard  of  rectitude,  more 
must  be  attributed  to  heedlessness  and  forgetful- 
ness.  Men  do  not  act  sufficiently  from  principle, 
but  too  much  from  custom,  from  fashion  and  from 
habit.  Thus  many  acitions  are  performed  without 
any  inquiry  into  their  moral  character.  There  is 
an  obtuseness  in  the  moral  sensibility  which  per- 
mits evils  to  pass  without  animadversion. 

Another  cause  of  the  inconsistency  so  commonly 
observed  is  the  prevalence  which  certain  passions 
or  appetites  may  obtain  in  the  time  of  temptation. 


542  COUNSELS  OF  THE  AGED 

The  force  of  the  internal  principles  of  evil  is  not 
perceived  when  the  objects  and  circumstances 
favourable  to  their  exercise  are  absent.  As  the 
venomous  adder  seems  to  be  harmless  while  chilled 
with  cold,  but  soon  manifests  his  malignity  when 
brought  near  the  fire,  so  sin  often  lies  hid  in  the 
bosom  as  though  it  were  dead  until  some  exciting 
cause  draws  it  forth  into  exercise;  and  then  the 
person  himself  is  surprised  to  find  the  strength  of 
his  own  passions  above  anything  which  he  had 
before  conceived.  Thus  men  often  act,  in  certain 
circumstances,  in  a  way  altogether  contrary  to  the 
general  tenor  of  their  conduct.  It  is  by  no  means 
a  fair  inference  from  a  single  act  of  irregularity 
that  the  person  who  is  guilty  of  it  has  acted  hypo- 
critically in  all  the  apparent  good  actions  of  his 
former  life.  The  true  explanation  is,  that  princi- 
ples of  action  which  he  has  commonly  been  able 
to  govern  and  restrain,  acquire,  in  some  unguarded 
moment  or  under  the  power  of  some  strong  temp- 
tation, a  force  which  his  good  principles  are  not  at 
that  moment  strong  enough  to  oppose.  The  man 
who  is  usually  correct  and  orderly  may  thus  be 
overtaken  in  a  fault ;  and  as  all  are  liable  to  the 
same  frailties,  there  should  exist  a  disposition  to 
receive  and  restore  an  offending  brother  when  he 


TO   THE   YOUNG.  543 

gives  sufficient  evidence  of  penitence.  Man,  at 
his  best  estate  in  this  world,  is  an  inconsistent 
creature.  The  only  persons  in  whom  this  defect 
is  not  observed  are  the  men  who  by  grace  live  near 
to  God  and  exercise  a  constant  jealousy  and  vigil- 
ance over  themselves.  But  when  faith  is  weak 
and  inconstant,  great  inconsistencies  will  mar  the 
beauty  of  the  Christian  character.  Young  persons 
ought,  therefore,  to  begin  early  to  exercise  this  vig- 
ilance, and  to  keep  their  hearts  with  all  diligence, 
lest  they  be  ensnared  by  their  own  passions  and 
overcome  by  the  power  of  temptation.  I  counsel 
you,  then,  my  young  friends,  to  aim  at  consistency. 
Cultivate  assiduously  every  part  of  the  Christian 
character,  so  that  there  may  appear  a  beautiful 
proportion  in  your  virtue. 

The  reflections  to  which  I  have  been  led  in 
speaking  of  consistency  of  Christian  character 
suggest  the  importance  of  urging  upon  you  the 
government  of  your  passions.  A  man  who  has 
no  control  over  his  passions  is  justly  compared  to 
a  ship  at  sea,  which  is  driven  by  fierce  winds, 
while  she  neither  is  governed  by  the  rudder  nor 
steered  by  the  compass.  By  indulgence  the  pas- 
sions gain  strength  very  rapidly,  and  when  once 
the  habit  of  indulgence  is   fixed,  the  moral  con- 


644  COUNSELS  OF  THE  AGED 

dition  of  the  sinner  is  most  deplorable  and  almost 
desperate.  To  preserve  consistency  it  is  necessary 
to  be  well  acquainted  with  the  weak  points  in  our 
own  characters,  to  know  something  of  the  strength 
of  our  own  passions,  and  to  guard  beforehand 
against  the  occasions  and  temptations  which  would 
be  likely  to  cause  us  to  act  inconsistently  with  our 
Christian  profession.  Many  men  have  successfully 
contended  with  their  own  passions,  and  although 
naturally  of  a  hasty  and  irritable  temper,  have,  by 
constant  discipline,  brought  themselves  into  an  ha- 
bitual state  of  equanimity ;  so  that  however  they 
may  be  conscious  of  the  strugglings  of  the  natural 
passions,  they  are  ke[)t  so  completely  under  re- 
straint that  to  others  they  do  not  seem  to  exist. 
The  anecdote  which  is  related  of  Socrates  and  the 
physiognomist  is  instructive  on  this  point.  When 
the  latter,  upon  examining  the  lines  of  the  philos- 
opher's face,  pronounced  that  he  was  a  man  of  bad 
temper  and  exceedingly  irascible,  the  disciples  of 
Socrates  laughed  him  to  scorn,  as  having  betrayed 
the  weakness  of  his  art  by  so  totally  mistaking  the 
true  disposition  of  their  master;  but  he  checked 
their  ridicule  by  acknowledging  that  his  natural 
temper  had  been  truly  represented  by  the  phys- 
iognomist, but    that    by  the  discipline    of  philos- 


TO    THE   YOUNG.  545 

ophy  he  had  been  able  to  acquire  such  a  mastery 
over  his  passions  that  their  existence  was  not 
apparent. 

To  achieve  a  victory  of  this  kind  is  more  honour- 
able than  to  conquer  in  the  field  of  battle ;  accord- 
ing to  the  saying  of  the  wise  man :  ''  He  that  is 
slow  to  anger  is  better  than  the  mighty ;  and  he 
that  ruleth  his  spirit  than  he  that  taketh  a  city." 
And  again :  "  He  that  hath  no  rule  over  his  own 
spirit  is  like  a  city  that  is  broken  down  and  with- 
out walls."  Learn,  then,  my  young  friends,  to 
bridle  your  passions  and  govern  your  temper  from 
your  earliest  days. 

VIII.  Be  contented  with  the  station  and  cir- 
cumstances in  which  Providence  has  placed  you. 
Never  repine  at  God's  dealings  toward  you,  nor 
envy  those  who  are  above  you  in  worldly  advan- 
tages. Consider  not  so  much  what  you  want  as 
what  you  have,  and  look  less  at  those  above  you 
than  at  those  in  inferior  circumstances.  Accustom 
yourselves  to  look  on  the  bright  rather  than  the 
dark  side  of  the  picture.  Indulge  not  in  unreason- 
able fears  nor  give  way  to  feelings  of  despondency. 
Exercise  fortitude  and  maintain  tranquillity  of 
mind.  Be  not  ruffled  and  disconcerted  by  every 
little  cross  event  which  may  occur.    Place  not  your 

35 


546  COUNSELS  OF  THE  AGED 

happiness  at  the  disposal  of  every  one  y>  ho  may  be 
disposed  to  speak  an  nnkind  word  or  to  do  an  un- 
handsome thing.  Learn  to  possess  your  souls  in 
patience,  believing  that  when  appearances  are 
darkest  the  dawn  of  a  more  comfortable  day  is 
near. 

IX.  Let  your  intercourse  with  men  be  marked 
by  a  strict  and  conscientious  regard  to  truth,  hon- 
our, justice,  kindness  and  courtesy.  We  should 
certainly  have  recommended  politeness  as  a  happy 
means  of  polishing  social  intercourse  and  affording 
pleasure  to  those  with  whom  you  are  conversant, 
but  many  are  accustomed  to  connect  an  unpleasant 
idea  with  this  word.  But  surely  genuine  polite- 
ness, if  not  itself  a  virtue,  spreads  a  charm  and  a 
beauty  over  that  which  is  virtuous,  and  certainly 
there  is  no  merit  in  awkwardness  and  clownish- 
ness.  But  our  chief  object  under  this  particular 
is  to  urge  upon  you  a  constant  and  punctilious  re- 
gard to  the  social  virtues.  Be  honest,  be  upright, 
sincere,  men  of  your  word,  faithful  to  every  trust, 
kind  to  everybody,  respectful  where  respect  is  due, 
generous  according  to  your  ability,  grateful  for 
benefits  received,  and  delicate  in  the  mode  of  con- 
ferring favours.  Let  your  integrity  be  unsuspected. 
Never  resort  to  any  mean  or  underhand  measure. 


TO   THE   YOUNG.  547 

but  let  your  conduct  and  conversation  be  charac- 
terized by  frankness  and  candour,  by  forbearance 
and  a  spirit  of  indulgence  and  forgiveness.  In 
short,  "  Do  unto  others  as  you  would  have  them 
do  unto  you," 

X.  Live  not  merely  for  yourselves,  but  also  for 
the  good  of  others.  Selfishness  contracts  the  soul 
and  hardens  the  heart.  The  man  absorbed  in 
selfish  pursuits  is  incapable  of  the  sweetest,  no- 
blest joys  of  which  our  nature  is  susceptible.  The 
Author  of  our  being  has  ordained  laws  according 
to  which  the  most  exquisite  pleasure  is  connected 
not  with  the  direct  pursuit  of  our  own  happiness, 
but  with  the  exercise  of  benevolence.  On  this 
principle  it  is  that  he  who  labours  wholly  for  the 
benefit  of  others,  and  as  it  were  forgets  himself,  is 
far  happier  than  the  man  who  makes  himself  the 
centre  of  all  his  affections,  the  sole  object  of  all 
his  exertions.  On  this  principle  it  was  that  our 
Saviour  said,  "  It  is  more  blessed  to  give  thau  to 
receive."  .Resolve,  therefore,  to  lead  lives  of  use- 
fulness. Be  indifferent  to  nothing  which  has  any 
relation  to  the  welfare  of  man.  Be  not  afraid  of 
diminishing  your  own  happiness  by  seeking  that 
of  others.  Devise  liberal  things,  and  let  not  ava- 
rice shut  up  your  hand  from  giving  to  him  that 


548  COUNSELS,    jF  the  AGED 

needeth,  and  from    promoting  tlie  cause    •yf  piety 
and  humanity. 

XI.  Be  faithful  and  conscientious  in  the  dis- 
charge of  all  duties  which  arise  out  of  the  relations 
which  you  sustain  to  others.  Relative  duties  are 
far  more  numerous  than  all  others,  because  the 
occasions  requiring  their  performance  are  con- 
stantly occurring.  The  duties  of  parents,  of  chil- 
dren, of  brothers  and  sisters,  of  neighbours,  of 
masters  and  servants,  of  teachers  and  pupils,  of 
magistrates  and  citizens,  of  the  learned  professions, 
of  trade,  of  the  rich  and  the  poor,  occupy  a  very 
large  portion  of  the  time  and  attention  of  every 
man.  And  these  furnish  the  proper  test  of  cha- 
racter. "He  who  is  faithful  in  little  is  faithful 
also  in  much."  And  he  who  is  not  attentive  to 
the  daily  recurring  duties  of  his  station  in  vain 
claims  the  reputation  of  virtue  or  piety  by  splendid 
acts  of  public  beneficence.  "Though  I  give  all 
my  goods  to  feed  the  poor,  and  have  not  charity, 
it  profiteth  me  nothing." 

XII.  Exercise  incessant  vigilance  against  the 
dangers  and  temptations  by  which  you  are  sur- 
rounded, and  by  which  you  will  certainly  be  as- 
sailed. These  dangers  are  too  numerous  to  be 
specified    in    detail,   but   I    will    mention    a   few. 


TO   THE  YOUNO.  549 

Guard  solicitously  against  all  approaches  toward 
infidelity.  Reject  unbelieving  thoughts  and  skep- 
tical doubts  from  the  beginning.  Even  if  the 
system  of  infidelity  were  true,  it  promises  no  com- 
fort, and  cannot  possibly  be  serviceable  to  you. 
But  the  best  security  will  be  to  study  diligently 
the  evidences  of  religion,  and  to  be  ready  to  meet 
the  cavils  of  infidelity  at  all  points.  Make  your- 
selves well  acquainted  with  the  best  authors  on 
this  subject,  and  let  your  faith  rest  on  the  firm 
ground  of  evidence. 

Another  danger  against  which  you  must  be 
watchful  is  pleasure — sensual  pleasure.  Worldly 
amusements,  however  innocent  they  may  appear, 
are  replete  with  hidden  dangers.  These  scenes 
exhilarate  the  spirits  and  excite  the  imagination, 
until  reason  and  conscience  are  hushed  and  the 
real  end  of  living  is  forgotten.  For  the  sake  of 
pleasure  everything  important  and  sacred  is  ne- 
glected, and  the  most  valuable  part  of  human  life 
wasted  in  unprofitable  engagements.  Beware,  then, 
of  the  vortex  of  dissipation,  and  especially  of  the 
least  approach  toward  the  gulf  of  intemperance. 
On  that  slippery  ground  many  strong  men  have 
fallen,  never  to  rise.  The  trophies  of  this  insidi- 
ous  and    destructive    vice    are   widely   spread   on 


650  COUNSELS  OF  THE  AGED 

every  side,  and  the  wise  and  the  good  have  come 
to  the  conehision  that  there  is  no  eflfectual  security 
against  this  enemy  but  in  a  resolute  and  persever- 
ing abstinence  from  inebriating  drink.  Taste  not, 
touch  not,  handle  not  the  unclean  thing.  Seek 
your  happiness,  dear  youth,  in  the  pursuit  of  useful 
objects  and  in  the  performance  of  duty,  and  then 
you  will  be  safe,  and  will  have  no  reason  to  envy 
the  votaries  of  sensual  pleasure. 

XIII.  A  counsel  near  akin  to  that  which  has 
been  just  given  is,  "  Govern  your  tongue."  More 
sin,  it  is  probable,  is  committed,  and  more  mis- 
chief done,  by  this  small  member  than  in  all  other 
ways.  The  faculty  of  speech  is  one  of  our  most 
useful  endowments,  but  it  is  exceedingly  liable  to 
abuse.  He  who  knows  how  to  bridle  his  tongue 
is  therefore  in  Scripture  denominated  "a  perfect 
man ;"  and  again  of  him  "  who  seemeth  to  be  re- 
ligious and  bridleth  not  his  tongue,"  it  is  declared 
that  "  that  man's  religion  is  vain."  The  words 
which  we  utter  are  a  fair  index  of  the  moral  state 
of  the  mind.  "  By  thy  words,"  saith  our  Lord, 
"shalt  thou  be  justified,  and  by  thy  words  shalt 
thou  be  condemned."  Not  only  are  sins  of  the 
tongue  more  numerous  than  others,  but  some  of 
them  <  re  the  most  heinous  of  which  man  can  be 


TO  THE    YOUNO.  551 

guilty — even  that  one  sin  which  has  no  forgiveness 
is  a  sin  of  the  tongue. 

Not  only  should  all  profaneness,  obscenity  and 
falsehood  be  put  far  away,  but  you  should  continu- 
ally endeavour  to  render  your  conversation  useful. 
Be  ever  ready  to  communicate  knowledge,  to  sug- 
gest profitable  ideas,  to  recommend  virtue  and  re- 
ligion, to  rebuke  sin  and  to  give  glory  to  God. 
Beware  of  evil-speaking.  A  habit  of  detraction 
is  one  of  the  worst  which  you  can  contract,  and  is 
always  indicative  of  an  envious  and  malignant 
heart.  Instead  of  prostituting  this  active  and 
useful  member  to  the  purposes  of  slander,  employ 
it  in  defending  the  innocent  and  the  injured. 

Permit  me  to  suggest  the  following  brief  rules 
for  the  government  of  the  tongue:  Avoid  loquacity. 
"  In  the  multitude  of  words  there  wanteth  not  sin." 
If  you  have  nothing  to  communicate  which  can  be 
useful,  be  silent.  Think  before  you  speak.  How 
many  painful  anxieties  would  be  prevented  by 
obeying  this  simple  common-sense  precept!  Es- 
pecially be  cautious  about  uttering  anything  in  the 
form  of  a  promise  without  consideration.  Be  con- 
scientiously regardful  of  truth,  even  to  a  tittle,  in 
all  that  you  say.  Never  speak  what  will  be  likely 
to  exo'te  bad  feelings  of  any  kind  in  the  minds  of 


552  COUNSELS  OF  THE  AGED 

others.  Be  ready  on  all  suitable  occasions  to  give 
utterance  to  good  sentiments,  especially  such  as 
may  be  useful  to  the  young.  Listen  respectfully 
to  the  opinions  of  others,  but  never  fail  to  give 
your  testimony  modestly  but  firmly  against  error. 
"  Let  your  speech  be  always  with  grace,  seasoned 
with  salt.  Let  no  corrupt  communication  proceed 
out  of  your  mouth,  but  that  which  is  good  to  the 
use  of  edifying,  that  it  may  minister  grace  unto  the 
hearers." 

XIV.  Keep  a  good  conscience.  If  wickedness 
had  no  other  punishment  than  the  stings  of  con- 
science which  follow  evil  actions,  it  would  be  rea- 
son enough  to  induce  every  considerate  man  to 
avoid  that  which  is  productive  of  so  much  pain. 
No  misery  of  which  the  human  mind  is  susceptible 
is  so  intolerable  and  so  irremediable  as  remorse  of 
conscience.  And  it  is  liable  to  be  renewed  as  often 
as  the  guilty  action  is  distinctly  recollected.  It  is 
true,  the  conscience,  by  means  of  error  and  re- 
peated resistance  to  its  dictates,  may  become  cal- 
lous, "seared  as  with  a  hot  iron  ;"  but  this  appar- 
ent death  of  moral  sensibility  is  no  more  than  a 
sleep.  At  an  unexpected  time,  and  in  circum- 
stances the  most  inconvenient,  conscience  may  be 
aroused,  and  may  exert  ^   more  tremendous  power 


TO   THE   YOUNG.  553 

than  was  ever  before  experienced.  The  long  ar- 
rearages of  sins  committed  while  no  notice  seemed 
to  be  taken  of  them  now  demand  and  enforce  con- 
sideration. Joseph's  brethren  seem  to  have  almost 
forgotten  their  unnatural  and  cruel  conduct  in  sell- 
ing him  as  a  slave  into  a  foreign  country;  but 
when  many  years  had  elapsed,  and  they  found 
themselves  environed  with  difficulties  and  dangers 
in  that  very  land,  the  remembrance  of  their  crime 
painfully  rushed  upon  their  minds,  and  extorted 
from  them  mutual  confessions  of  their  guilt. 
"God,"  said  they,  "hath  found  out  the  iniquity 
of  thy  servants."  "  And  they  said  one  to  another, 
We  are- verily  guilty  concerning  our  brother,  in 
that  we  saw  the  anguish  of  his  soul  when  he  be- 
sought us,  and  we  would  not  hear;  therefore  is 
this  distress  come  upon  us."  Men  often  endeavour 
to  escape  from  the  stings  of  a  guilty  conscience  by 
a  change  of  place,  but  the  remedy  is  ineffectual. 
The  transgressor  may  traverse  the  widest  ocean 
and  ascend  the  loftiest  mountains,  and  may  bury 
himself  in  the  dark  recesses  of  the  desert,  but  he 
cannot  fly  so  far  nor  conceal  himself  so  effectu- 
ally as  to  escape  from  his  tormentor.  In  some 
cases  the  agonies  of  remorse  have  been  so  intoler- 
able that  the  guilty  perpetrator  of  great  wicked- 


554  COUNSELS  OF  THE  AGED 

ness  has  preferred  "strangling  and  death"  to  a 
miserable  life,  and  has  rushed  uncalled  into  the 
presence  of  his  Judge.  And  in  other  cases  men 
guilty  of  bloody  crimes  have  found  the  pangs  of 
remorse  so  intolerable  that  they  have  voluntarily 
given  themselves  up  to  justice,  and  by  a  voluntary 
confession  have  convicted  themselves,  when  no  hu- 
man witnesses  were  competent  to  prove  their  guilt. 
But  what  man  is  there  who  has  not  committed  sins 
the  recollection  of  which  gives  him  sensible  pain  ? 
And  such  acts  often  stand  out  in  strong  relief  in 
the  retrospect  of  the  past.  No  effort  can  obliter- 
ate such  things  from  the  memory.  We  may  turn 
away  our  eyes  from  the  disagreeable  object,  but 
the  painful  idea  will  return  again ;  and  thus  men 
whose  consciences  are  not  seared  are  haunted  by 
guilt  as  by  a  troublesome  ghost,  and  often  their 
sins  find  them  out  and  stare  them  in  the  face  when 
danger  threatens  or  when  calamity  has  overtaken 
them. 

Why  moral  sensibility  should  be  so  much  more 
exquisite  at  some  times  than  others  cannot  be  easily 
explained,  but  the  fact  is  certain,  and  is  probably 
familiar  to  the  consciousness  of  all.  There  may 
indeed  exist  a  morbid  susceptibility,  an  unreason- 
able scrupulousness  and  terror  of  conscience,  which 


TO  THE   YOUNG.  556 

is  a  real  and  distiessing  disease,  and  which  yields 
only  to  physical  remedies  judiciously  applied. 
Melancholy  is  not  the  effect  of  religious  impres- 
sions, but  is  a  state  of  mind  of  a  most  unhappy 
kind,  produced  by  a  derangement  of  the  physical 
system,  and  which  leads  the  subject  of  it  to  fix 
his  thoughts  on  those  things  which  are  most  awful 
and  gloomy.  The  same  is  true  in  regard  to  in- 
sanity. Many  people  entertain  strong  prejudices 
against  experimental  religion,  because  they  appre- 
hend that  it  endangers  the  reason  and  drives  the 
timid  and  weak-minded  into  mania. 

Now  it  is  no  doubt  true  that  any  strong  emotion 
or  passion  may,  when  there  exists  a  predisposition 
to  the  disease,  disturb  the  regular  exercise  of  rea- 
son ;  but  that  this  danger  is  greater  to  persons 
deeply  exercised  about  religion  than  to  others  is 
utterly  without  foundation.  Fanaticism,  it  may 
be  conceded,  has  a  tendency  to  insanity.  Indeed, 
it  has  long  appeared  to  me  that  fanaticism,  especially 
in  its  mildest  forms,  is  nothing  else  than  a  species 
of  insanity.  I  have  upon  no  other  hypothesis  been 
able  to  account  for  the  opinions  and  conduct  of 
some  persons  who  have  been  led  away  into  the 
excesses  of  enthusiasm.  But  what  is  the  most 
effectual    preservative   from   this  kind  of  mental 


566  COUNSELS  OF  THE  AGED 

derangement?  Is  it  irreligion,  vice  and  infidelity? 
By  no  means.  Persons  who  take  refuge  in  such 
things  find  them  to  be  "  refuges  of  lies."  The 
only  effectual  remedy  against  the  misery  of  a  dis- 
turbed mind  and  a  guilty  conscience  is  true  relig- 
ion. For  this  wound  the  balm  of  Gilead  is  the 
only  medicine  which  is  proved  by  experience  to 
be  efficacious.  He  who  is  able  to  cherish  a  lively 
hope  of  happiness  beyond  the  grave,  who  can  look 
up  to  God  as  a  reconciled  Father,  and  who  feels 
good-will  to  all  men,  has  surely  within  him  the 
ingredients  of  a  settled  peace  of  mind.  When  I 
counsel  you,  my  young  friends,  to  keep  a  good 
conscience,  I  mean  that  you  should,  in  the  first 
place,  endeavour  to  obtain  this  inestimable  blessing 
by  an  application  to  "  the  blood  of  sprinkling." 
Until  the  soul  is  justified  and  sin  pardoned  there 
can  be  no  true  peace  of  conscience.  While  the 
law  remains  unsatisfied  for  us,  and  denounces  ven- 
geance against  us  for  our  sins,  what  in  the  universe 
can  give  us  peace  ?  But  when  by  faith  the  soul 
apprehends  the  atonement,  and  sees  that  it  is  com- 
mensurate to  all  the  demands  of  the  law,  and  that 
in  the  cross  justice  is  not  only  satisfied,  but  glori- 
ously illustrated,  it  is  at  once  relieved  from  the 
agony  of  guilt,  and  the  peace  of  God  which  pass- 


TO  THE   YOUNG.  557 

eth  understanding  pervades  the  soul.  The  great 
secret  of  genuine  peace  is,  therefore,  living  faith 
in  the  blood  of  Christ.  But  if  you  would  pre- 
serve your  conscience  pure  and  enjoy  peace,  you 
must  not  only  obtain  forgiveness  for  the  past,  but 
must  be  very  careful  to  sin  no  more  in  future. 
The  law  of  God  is  exceeding  broad,  and  if  we 
would  preserve  peace  of  conscience  we  must  con- 
form our  actions  to  its  precepts  with  assiduous  and 
holy  diligence. 

A  good  conscience  is  always  an  enlightened  con- 
science. Through  error  a  man  may  believe  that 
he  is  doing  God  service  when  he  is  persecuting  his 
people,  but  such  a  conscience  is  not  good.  Men 
may  act  conscientiously  and  yet  act  very  wickedly. 
I  suppose  that  all  the  devotees  of  the  most  absurd 
and  impious  superstition  act  according  to  the  dic- 
tates of  conscience,  even  when  they  sacrifice  human 
beings  and  expose  to  death  their  own  offspring  or 
themselves ;  but  who  would  say  that  such  a  con- 
science was  good  ?  The  correct  knowledge  of 
truth,  therefore,  lies  at  the  foundation  of  a  good 
conscience.  Nothing  is  more  important  to  man 
than  the  truth ;  therefore  "  buy  the  truth  and  sell 
it  not."  But  too  often  conscience  is  not  regarded 
when  it  correctly  dictates  what  should  be  done  or 


558  COUNSELS  OF  THE  AGED 

avoided.  Amidst  the  cravings  of  appetite,  tlie 
storm  of  the  passions  and  the  incessant  bustle  of 
the  world  the  whispers  of  conscience  are  not 
heeded.  In  multitude  of  instances  where  persons 
do  wrong  they  have  a  premonition  of  the  evil,  or 
at  least  a  suggestion  that  it  is  proper  to  inquire 
and  consider  what  duty  is.  Some  persons  are  con- 
scientious in  great  matters  who,  in  comparatively 
small  concerns,  seem  to  have  no  moral  discernment. 
The  habit  of  consulting  the  moral  sense  in  all 
things  is  of  great  importance.  Before  you  act, 
consider ;  and  beware  of  the  false  colouring  which 
passion  and  self-interest  throw  around  the  subjects 
of  duty.  Lean  to  the  safe  side.  Where  an  ac- 
tion is  of  dubious  character  do  not  venture  upon 
it.  Be  fully  persuaded  in  your  own  mind,  "  for 
whatsoever  is  not  of  faith  is  sin."  Some  persons 
are  conscientious  and  punctilious  about  little  things, 
but  careless  about  the  weightier  matters  of  the  law. 
This  is  the  conscience  of  a  hypocrite.  Others  have 
a  mind  ill  at  ease,  because  the  festering  wound  of 
guilt  has  never  been  thoroughly  probed  and 
cleansed,  but  merely  externally  healed.  Their  re- 
pentance has  not  been  deep  enough  nor  universal 
enough  :  some  secret  sin  is  still  too  much  indulged. 
Now,  while  these  are  the  facts  a  good  conscience  is 


TO   THE   YOUNG.  559 

an  impossible  thing.  Sincere  penitence,  humili- 
ation and  confession  are  God's  prescribed  remedy, 
and  where  these  are  wanting  the  conscience  will 
not  be  at  peace. 

Now,  whatever  may  be  the  infirmity  or  moral 
defect  which  cleaves  to  us,  it  is  odious  in  the  sight 
of  God  and  tends  to  grieve  the  Holy  Spirit.  In 
just  judgment  we  are  left  to  darkness,  barrenness 
and  misery,  because  we  have  not  sufficiently  de- 
sired deliverance  from  sin,  but  have  made  vain  ex- 
cuses for  our  own  faults.  I  would  then  counsel 
you  especially  to  cherish  the  motions  of  the  Holy 
Comforter.  By  his  divine  influences  alone  a  good 
conscience  can  be  maintained.  And  if  you  are 
sensible  that  you  have  grieved  the  Spirit,  so  that 
you  are  left  comfortless,  never  rest  until  you  again 
experience  the  peace  and  joy  which  are  the  fruit 
of  his  indwelling. 

XV.  Cultivate  peace.  Next  to  the  blessing  of 
peace  with  God  and  in  our  own  conscience  is  that 
of  peace  with  our  fellow-men.  "  As  much  as  lieth 
in  you,  live  peaceably  with  all  men."  And  again, 
"  Follow  peace  with  all  men."  The  true  source 
of  all  the  wars,  contentious  and  disturbances  which 
are  in  the  world  is  the  pride,  the  envy,  the  covet- 
ousness    and    other   evil    passions  of  our   nature. 


660  COUNSELS  OF  THE  AGED 

Eradicate  these,  and  in  their  place  introduce  pure 
and  kind  affections,  and  you  will  experience  a 
double  peace — peace  within  and  peace  without. 
Every  Christian  temper  is  friendly  to  peace.  I 
know,  indeed,  that  Christ  says  that  he  came  not 
to  bring  peace,  but  a  sword ;  but  he  refers  not  to 
the  nature  of  his  religion,  but  to  the  events  which 
he  foresaw  would  occur  from  the  perverse  oppo- 
sition of  men  to  that  which  is  good.  The  genuine 
spirit  and  tendency  of  the  gospel  is  beautifully  and 
emphatically  expressed  in  the  angelic  anthem  sung 
by  the  celestial  choir  at  the  nativity  of  our  Sa- 
viour:  "  Glory  to  God  in  the  highest,  and  on  earth 
PEACE;  good-will  to  men."  All  the  adopted  sons 
of  God  are  sons  of  peace  and  are  peace-makers. 
"  Live  in  peace,"  says  Paul,  '*  and  the  God  of 
peace  shall  be  with  you."  Humility,  meekness 
and  benevolence  must,  from  the  nature  of  the 
case,  have  a  mighty  influence  in  producing  and 
maintaining  peace.  For,  as  the  apostle  Peter  ar- 
gues, "Who  will  harm  you  if  ye  be  followers  of 
that  which  is  good  ?"  No  system  was  ever  so  well 
adapted  to  produce  universal  peace  as  Christianity; 
and  the  only  reason  why  this  effect  has  not  fol- 
lowed its  reception  everywhere  is,  that  its  true 
spirit  has  not  been  imbibed.     Just  so  far  as  this 


TO   THE    YOUNG.  561 

blessed  system  is  cordially  embraced,  it  cuts  up  by 
the  roots  all  causes  of  coutention,  except  that  which 
has  for  its  subjects  sin  and  error.  It  teaches  us 
not  only  to  love  our  friends  and  brethren,  but  also 
our  bitterest  enemies — to  return  blessing  for  curs- 
ing and  kindness  for  ill-treatment.  Endeavour, 
then,  to  cherish  habitually  those  kind  affections 
which  lead  to  peace;  and  while  you  seek  peace  in 
your  own  souls,  make  it  an  object  to  promote  peace 
in  the  world,  and  covet  the  blessedness  which  is 
pronounced  to  belong  to  peace-makers.  Their 
high  honour  it  is  to  be  denominated  '-'the  sons 
OP  God." 

XVI.  As  "  man  is  born  to  sorrow  as  the  sparks 
fly  upward,"  as  no  situation  is  exempt  from  the 
arrows  of  adversity,  I  would  give  it  as  a  necessary 
counsel  to  learn  to  bear  affliction  with  fortitude 
and  resignation.  To  dream  of  escaping  what  is 
appointed  unto  all  would  be  to  fall  wilfully  into  a 
dangerous  delusion.  Every  man  is  vulnerable  in 
so  many  points  that  nothing  short  of  a  perpetual 
miracle  could  shield  any  one  from  the  strokes  of 
adversity.  Indeed,  piety  of  the  most  exalted  kind 
does  not  secure  its  possessor  from  affliction  and 
persecution.  Christ  himself  suffered  while  in  the 
world,  and  has  left  his  followers  a  perfect  example 


562  COUNSELS  OF  THE  AGED 

of  holy  fortitude  and  filial  submission  to  the  will 
of  God.  When  sorely  pressed  with  the  inconceiv- 
able load  of  our  sins,  so  that  his  human  soul  could 
not  have  sustained  it  unless  supported  by  the  di- 
vine nature,  his  language  was,  *'  Not  my  will,  but 
thine  be  done."  Those  afflictions  which  are  allot- 
ted to  the  people  of  God  are  necessary  parts  of 
salutary  discipline,  intended  to  purify  them  from 
the  dross  of  sin  and  to  prepare  them  for  the  ser- 
vice of  God  here  and  his  enjoyment  in  the  world 
to  come.  They  are,  therefore,  to  them  not  penal 
judgments,  but  fatherly  chastisements,  which, 
though  "not  joyous  but  grievous"  for  the  present, 
"afterward  work  for  them  the  peaceable  fruits  of 
righteousness."  But  whatever  may  be  our  moral 
and  spiritual  condition,  whether  we  are  friends  or 
enemies  to  God,  we  must  be  subject  to  various 
afflictions.  This  is  a  dying  world.  The  nearest 
and  dearest  friends  must  part.  Death  sunders  the 
tenderest  ties,  and  often  pierces  the  susceptible 
heart  with  a  keener  anguish,  by  directing  the  mor- 
tal stroke  to  a  dear  companion  or  child,  than  if  it 
had  fallen  on  our  own  head.  When  I  see  youth 
rejoicing  in  the  sanguine  hopes  and  brilliant  pros- 
pects which  the  deceitful  world  spreads  out  before 
them,   I  am    prevented    from    sympathizing    with 


TO   THE   YOUNG.  563 

their  feelings  by  the  foresight  of  a  speedy  end  to 
all  their  earthly  pleasures.  Their  laughter  will 
be  converted  into  mourning.  Their  day  of  bright 
sunshine  will  soon  be  overcast  with  dark  clouds, 
and  all  their  brilliant  prospects  will  be  obscured, 
and  the  overwhelming  gloom  of  sorrow  will  en- 
velop them. 

It  is  indeed  no  part  of  wisdom  to  torment  our 
minds  with  vain  terrors  of  evils  which  are  merely 
possible.  Many  persons  suffer  more  in  the  ap- 
prehension of  calamities  than  they  would  if  they 
were  present.  The  imagination  represents  scenes 
of  adversity  in  a  hue  darker  than  the  reality.  In 
regard  to  such  evils  our  Saviour  has  taught  us  not 
to  yield  to  useless  anxieties  about  the  future,  but 
to  trust  to  Providence.  "  Let  the  morrow  take 
care  of  itself."  But  that  to  which  I  would  bring 
my  youthful  readers  is  a  state  of  mind  prepared 
for  adversity,  of  whatever  kind  it  may  be,  that 
they  may  not  be  taken  by  surprise  when  calamity 
falls  upon  them.  And  when  the  dark  day  of  ad- 
versity arrives,  be  not  dismayed^  but  put  your 
trust  in  the  Lord,  and  look  to  him  for  strength  to 
endure  whatever  may  be  laid  upon  you.  Never 
permit  yourselves  to  entertain  hard  thoughts  of 
God  on  account  of  any  of  his  dispensations.     They 


564  COUNSELS  OF  THE  AGED 

may  be  dark  and  mysterious,  out  tliey  are  all  wise 
and  good.  What  we  cannot  understand  now  we 
shall  be  privileged  to  know  hereafter.  Exercise 
an  uncomplaining  submission  to  the  will  of  God 
as  developed  in  the  events  of  Providence.  Believe 
steadfastly  that  all  things  are  under  the  govern- 
ment of  wisdom  and  goodness.  Remember  that 
whatever  suiFerings  you  may  be  called  to  endure, 
they  are  always  less  than  your  sins  deserve,  and 
consider  that  these  afflictive  dispensations  are 
fraught  with  rich  spiritual  blessings.  They  are 
not  only  useful,  but  necessary.  We  should  perish 
with  a  wicked  world  if  a  kind  Father  did  not 
make  use  of  the  rod  to  reclaim  us  from  our  wan  - 
derings.  Besides,  there  is  no  situation  in  which 
we  can  more  glorify  God  than  when  in  the  furnace 
of  affliction.  The  exercise  of  faith  and  humble 
resignation,  with  patience  and  fortitude,  under  the 
pressure  of  heavy  calamity,  is  most  pleasing  to 
God,  and  illustrates  clearly  the  excellency  of  re- 
ligion, which  is  able  to  bear  up  the  mind,  and 
even  render  it  cheerful  in  the  midst  of  scenes  of 
trouble.  Bear,  then,  with  cheerful  submission  the 
load  which  may  be  laid  upon  you ;  and  learn  from 
Paul  to  rejoice  even  in  the  midst  of  tribulation. 
And  not  only  bear  your  cross  with  cheerful  resig- 


TO   THE   YOUNG.  565 

natiou,  but  endeavoul*  to  extract  from  sorrow  a 
rich  spiritual  blessing.  While  enjoying  such  an 
effectual  means  of  grace  improve  it  to  the  utmost 
to  promote  growth  in  the  divine  life.  Be  willing 
to  suffer  any  pain  which  will  render  you  more 
holy.  Although  we  naturally  desire  uninter- 
rupted prosperity,  yet  if  the  desire  of  our  hearts 
was  always  given  to  us,  it  would  prove  ruinous. 

And  when  schooled  in  adversity  you  will  be 
better  qualified  to  sympathize  with  the  children  of 
sorrow,  and  better  skilled  in  affording  them  com- 
fort than  if  you  had  no  experience  of  trouble. 

XVII.  My  next  counsel  is,  that  you  set  a  high 
value  upon  your  time.  Time  is  short,  and  its 
flight  is  rapid.  The  swiftness  of  the  lapse  of  time 
is  proverbial  in  all  languages.  In  Scripture  the 
life  of  man  is  compared  to  a  multitude  of  things 
which  quickly  pass  away  after  making  their  ap- 
pearance ;  as  to  a  post,  a  weaver's  shuttle,  a  va- 
pour, a  shadow,  etc.  All  the  works  of  man  must 
be  performed  in  time,  and  whatever  acquisition  is 
made  of  any  good,  it  must  be  obtained  in  time. 
Time,  therefore,  is  not  only  short,  but  precious. 
Everything  is  suspended  on  its  improvement,  and 
it  can  only  be  improved  when  present ;  and  it  is 
no  sooner  present  than  it  is  gone  ;  so  that  whatever 


566  COUNSELS  OF  THE  AGED 

we  do  must  be  done  quickly.  The  precious  gift 
is  sparingly  parcelled  out  by  moments,  but  the 
succession  of  these  is  rapid  and  uninterrupted. 
Nothing  can  impede  or  retard  the  current  of  this 
stream.  Whether  we  are  awake  or  asleep,  whether 
occupied  or  idle,  whether  we  attend  to  the  fact  or 
not,  we  are  borne  along  by  a  silent  but  irresistible 
force.  Our  progressive  motion  in  time  may  be 
compared  to  the  motion  of  the  planet  on  which  we 
dwell,  of  which  we  are  entirely  insensible ;  or  to 
that  of  a  swift-sailing  ship,  which  produces  the 
illusion  that  all  other  objects  are  in  motion  while 
we  seem  to  be  stationary.  So  in  the  journey  of 
life  we  pass  from  stage  to  stage — from  infancy  to 
childhood,  from  childhood  to  youth,  from  youth  to 
mature  age,  and  finally,  ere  we  are  aware  of  it,  we 
find  ourselves  declining  toward  the  last  stage  of 
earthly  existence.  The  freshness  and  buoyancy 
of  youth  soon  pass  away ;  the  autumn  of  life, 
with  its  "  sere  leaf,"  soon  arrives ;  and  next  and 
last,  if  disease  or  accident  do  not  cut  short  our 
days,  old  age,  with  its  gray  hairs,  its  wrinkles,  its 
debility  and  pains,  comes  on  apace.  This  period 
is  described  by  the  wise  man  as  one  in  which  men 
are  commonly  disposed  to  be  querulous,  and  to  ac- 
know  edge  that  the  days  draw  nigh  in  which  they 


TO  THE    YOUNG.  567 

have  no  pleasure.  "  The  keepers  of  the  house 
tremble,  and  the  strong  men  bow  themselves,  and 
the  grinders  cease  because  they  are  few,  and  those 
that  look  out  of  the  windows  are  darkened.  When 
men  rise  up  at  the  noise  of  the  bird,  when  all  the 
daughters  of  music  are  brought  low,  and  there 
shall  be  fears.  And  the  almond  tree  shall  flourish, 
and  the  grasshopper  be  a  burden." 

Time  wasted  can  never  be  recovered.  No  man 
ever  possessed  the  same  moment  twice.  We  are, 
indeed,  exhorted  "  to  redeem  our  time,"  but  this 
relates  to  a  right  improvement  of  that  which  is  to 
come,  for  this  is  the  only  possible  way  by  which 
we  can  redeem  what  is  irrevocably  past.  The 
counsels  which  I  would  offer  to  the  young  on  this 
subject  are :  Think  frequently  and  seriously  on  the 
inestimable  value  of  time.  Never  forget  that  all 
that  is  dear  and  worthy  of  pursuit  must  be  accom- 
plished in  the  short  span  of  time  allotted  to  us 
here.  Meditate  also  profoundly  and  often  on  the 
celerity  of  the  flight  of  time.  Now  you  are  in  the 
midst  of  youthful  bloom,  but  soon  this  season  will 
only  exist  in  the  dim  shades  of  recollection,  and, 
unless  it  has  been  well  improved,  of  bitter  regret. 

If  you  will  make  a  wise  improvement  of  your 
time,  you  i  lust  be  prompt.     Seize  the  fugitive  mo- 


568  COUNSELS  OF  THE  AGED 

ments  as  they  fly,  for  otherwise  they  will  pass  away 
before  you  have  commenced  the  work  which  is 
appropriated  to  them. 

Diligence  and  constancy  are  essential  to  the 
right  improvement  of  time.  "  Whatsoever  thy 
hand  findeth  to  do,  do  it  with  thy  might."  "  Work 
while  it  is  called  to-day."  Walk  while  you  have 
the  light,  for  the  dark  night  rapidly  approaches 
when  no  work  can  be  done. 

Let  everything  be  done  in  its  season.  There  is 
a  time  for  all  things,  and  let  all  things  be  done  in 
order.  The  true  order  of  things  may  be  deter- 
mined by  their  relative  importance  and  by  the 
urgency  of  the  case,  or  by  the  loss  which  would 
probably  be  sustained  by  neglect. 

If  you  would  make  the  most  of  your  time,  learn 
to  do  one  thing  at  once,  and  endeavour  so  to  per- 
form every  work  as  to  accomplish  it  in  the  best 
possible  manner.  As  you  receive  but  one  moment 
at  once,  it  is  a  vain  thing  to  think  of  doing  more 
than  one  thing  at  one  time;  and  if  any  work  de- 
serves your  attention  at  all,  it  deserves  to  be  well 
done.  Confusion,  hurry  and  heedlessness  often 
so  mar  a  business  that  it  would  have  l)een  better 
to  omit  it  altogether. 

Beware  of  drvolving  the  duty  of  to-day  on  to- 


TO   THE   YOUNG.  569 

morrow.     This  is  called  procrastination,  which  is 
justly  said  to  be  "  the  thief  of  time."     Remember 
that  every  day  and  every  hour  has  its  own  appro- 
priate work;    but  if  that  which  should  be  done 
this  day  is  deferred  until  a  future  time,  to  say  the 
least  there  must  be  an   inconvenient  accumulation 
of  duties  in  future.     But  as  to-morrow  is  to  every- 
body uncertain,  to  suspend  the  acquisition  of  an 
important  object  on  such  a  contingency  may  be  the 
occasion  of  losing  for  ever  the  opportunity  of  re- 
ceiving it.     The  rule  of  sound  discretion  is  never 
to  put  oflF  till  to-morrow  what  ought  to  be  done 
to-day. 

XVIIJ.  Cherish  and  diligently  cultivate  genu- 
ine piety.  ''  The  fear  of  the  Lord  is  the  beginning 
of  wisdom." 

Early  piety  is  the  most  beautiful  spectacle  in  the 
world.  Without  piety  all  your  morality,  however 
useful  to  men,  is  but  a  shadow.  It  is  a  branch 
without  a  rdot.  Religion,  above  every  other  ac- 
quisition, enriches  and  adorns  the  mind  of  man, 
and  it  is  especially  congenial  with  the  natural  sus- 
ceptibilities of  the  youthful  mind.  The  vivacity 
and  versatility  of  youth,  the  tenderness  and  ardour 
of  the  affections  in  this  age,  exhibit  piety  to  the 
best  advantage.     How  delightful   is  it  to  see  the 


570  COUNSELS  OF  THE  AGED 

bosoms  of  the  young  swelling  with  the  lively  emo- 
tions of  pure  devotion  !  How  beautiful  is  the  teai 
of  penitence  or  of  holy  joy  which  glistens  in  the 
eye  of  tender  youth !  Think  not,  dear  young 
people,  that  true  religion  will  detract  from  your 
happiness.  It  is  a  reproach  cast  upon  your  Makei 
to  indulge  such  a  thought.  It  cannot  be.  A  God 
of  goodness  never  required  anything  of  his  crea- 
tures which  did  not  tend  to  their  true  felicity. 
Piety  may  indeed  lead  you  to  exchange  the  pleas- 
ures of  the  theatre  and  ball-room  for  the  purer 
joys  of  the  church  and  prayer-meeting.  It  may 
turn  your  attention  from  books  of  mere  idle  fancy 
and  fictictn  to  the  word  of  God,  which  to  a  regen- 
erated soul  is  found  to  be  sweeter  than  honey  and 
more  excellent  than  the  choicest  gold;  but  this  will 
add  to  your  happiness,  rather  than  diminish  it. 
We  would  then  affectionately  and  earnestly  exhort 
and  entreat  you  to  "  remember  now  your  Creatoi 
in  the  days  of  your  youth."  This"  will  be  your 
best  security  against  all  the  dangers  and  tempta- 
tions to  which  you  are  exposed;  this  will  secure 
to  you  "  the  favour  of  God,  which  is  life,  and  his 
loving-kindness,  which  is  better  than  life."  Delay 
not  your  conversion ;  every  day  is  lost  time  which 
is  not  spent  in  the  service  of  God.     Besides,  pro- 


TO   THE   YOUNG.  571 

crastination  has  proved  ruinous  to  many.  Eternity 
is  at  hand;  the  judgment  day  must  be  met,  and 
how  can  we  appear  there  without  piety?  This  is 
our  only  preparation  and  passport  for  heaven. 
Dear  youth,  be  wise  and  secure  an  inheritance 
among  the  saints  in  light,  God  invites  you  to 
be  reconciled.  Christ  extends  his  arms  of  mercy 
to  secure  you.  Angels  are  waiting  to  rejoice  at 
your  conversion  and  to  become  your  daily  and 
nightly  guardians.  The  doors  of  the  Church  will 
be  opened  to  receive  you.  The  ministers  of  the 
gospel  and  all  the  company  of  believers  will  hail 
your  entrance  and  will  welcome  you  to  the  precious 
ordinances  of  God's  house.  And  finally,  remem- 
ber that  "  now  is  the  accepted  time  and  the  day  of 
salvation." 

XIX.  Seek  divine  direction  and  aid  by  inces- 
Sttr?*.,  fervent  prayer.  You  need  grace  to  help  you 
evf  ry  day.  Your  own  wisdom  is  folly,  your  own 
str-ngth  weakness,  and  your  own  righteousness 
altogether  insufficient.  "  It  is  not  in  man  that 
walketh  to  direct  his  steps."  But  if  you  lack 
wisdom,  you  are  permitted  to  ask,  and  you  have  a 
gracious  promise  that  you  shall  receive.  What- 
ever we  need  will  be  granted  if  we  humbly  and 
believingly  ask  for  it.     "  Ask  and  ye  shall  receive, 


672  COUNSELS  OF  THE  AGED 

seek  and  ye  shall  find,  knock  and  it  shall  be  opened 
unto  you."  *'  Be  careful  for  nothing,  but  in  every- 
thing with  prayer  and  supplication,  with  thanks- 
giving, let  your  requests  be  made  known  unto 
God." 

Faith  and  prayer  are  our  chief  resources  under 
all  the  various  and  heavy  afflictions  of  this  life. 
When  all  other  refuges  fail,  God  will  hide  his  peo- 
ple who  seek  him  in  his  secret  pavilion,  and  shel- 
ter them  under  the  shadow  of  his  wings.  Prayer  is 
essential  to  the  existence  and  growth  of  the  spir- 
itual life.  It  is  the  breath  of  the  new  man.  By 
this  means  he  obtains  quick  relief  from  innumer- 
able evils,  and  draws  down  from  heaven  blessings 
of  the  richest  and  sweetest  kind.  Possess  your 
minds  fully  of  the  persuasion  that  prayer  is  effi- 
cacious, when  offered  in  faith  and  with  importu- 
nity, to  obtain  the  blessings  which  we  need.  God 
has  made  himself  known  as  a  hearer  of  prayer : 
yea,  he  has  promised  that  we  shall  have,  as  far  as 
may  be  for  his  glory  and  our  good,  whatever  we 
ask.  The  most  important  events  may  be  brought 
about  by  prayer.  One  righteous  man  by  fervent 
and  effectual  prayer  has  been  able  to  shut  up 
heaven  and  open  it  again.  How  often  did  Moses 
by  his  prayers  avert  the  divine  wrath  from  the 


TO   THE   YOUNO.  573 

people  of  Israel !  That  man  who  has  access  to  a 
throne  of  grace  will  never  want  anything  which  is 
really  needful.  "  God  will  give  grace  and  glory, 
and  no  good  thing  will  he  withhold  from  them  that 
walk  uprightly."  "  But  he  will  be  inquired  of  by 
the  house  of  Israel  for  this  thing,  that  he  may  do 
it  for  them." 

Banish,  as  most  unreasonable,  the  idea  that 
prayer  is  a  dull  or  melancholy  business.  Such  a 
sentiment  must  have  been  invented  by  Satan,  for 
it  never  could  have  been  suggested  by  reason  or 
taught  by  experience.  Intercourse  with  the  great- 
est aud  best  of  all  Beings  must  be  a  source  of  ex- 
alted pleasure ;  and  surely  man  can  have  no  greater 
honour  and  privilege  conferred  upon  him  than  to 
be  admitted  to  converse  intimately  and  confiden- 
tially with  the  God  whom  angels  adore.  The  ex- 
perience of  every  saint  attests  that  "  it  is  good  to 
draw  near  to  God,"  and  that  "  one  day  in  his 
courts  is  better  than  a  thousand."  I  need  not  be 
afraid,  therefore,  to  counsel  the  young  to  cultivate 
the  spirit  of  prayer  and  to  be  constant  in  its  ex- 
ercise. "  Pray  without  ceasing ;"  "  Be  instant  in 
prayer."  It  will  not  spoil  your  pleasures,  but  will 
open  for  you  new  sources  of  enjoyment,  far  more 
icfined  and  satisfactory  than  any  which  prayerless 


574  COUNSELS  OF  THE  AOED 

persons  can  possess.  Prayer  is  the  only  niethci 
by  which  intercourse  between  heaven  and  earth 
can  be  kept  open.  Often,  too,  in  the  performance 
of  this  duty  a  taste  of  heaven  is  brought  down  to 
earth,  and  the  pious  worshipper  anticipates,  in 
some  degree,  those  joys  which  are  inefiable  and 
eternal.  Prayer  will,  moreover,  be  your  most 
eflPectual  guard  against  sin  and  the  power  of 
temptation : 

"  For  Satan  trembles  when  he  sees 
The  weakest  saint  upon  his  knees." 

XX.  I  conclude  ray  counsels  to  the  young  by  a 
serious  and  affectionate  recommendation  to  every 
one  who  reads  these  pages  to  make  immediate 
preparation  for  death.  I  know  that  gay  youth  are 
unwilling  to  hear  this  subject  mentioned.  There 
is  nothing  which  casts  a  greater  damp  upon  their 
spirits  than  the  solemn  fact  that  death  must  be  en- 
countered, and  that  no  earthly  possessions  or  cir- 
cumstances can  secure  us  from  becoming  his  victims 
on  any  day.  But  if  it  is  acknowledged  that  this 
formidable  evil  is  inevitable,  and  that  the  tenure 
by  which  we  hold  our  grasp  of  life  is  very  fragile, 
why  should  we  act  so  unreasonably — and  I  may 
say,  madly — as  to  shut  our  eyes  against  the  danger? 


TO   THE   YOUNG.  575 

If,  indeed,  there  was  no  way  of  preparing  to  meet 
this  event,  there  might  be  some  reason  for  turning 
away  our  thoughts  from  immediate  destruction; 
but  if  by  attention  and  exertion  it  is  possible  to 
make  preparation  for  death,  then  nothing  can  be 
conceived  more  insane  than  to  refuse  to  consider 
our  latter  end. 

How  often  are  we  called  to  witness  the  decease 
of  blooming  youths  in  the  midst  of  all  their  pleas- 
ures and  prospects!     Such  scenes  have  been  ex- 
hibited within  the  observation  of  all  of  you.     Dear 
friends  and  companions  have  been  snatched  away 
from   the  side  of  some  of  you.     The  grave    has 
closed    upon    many  whose   prospects   of  long  life 
were  as  favourable  as   those   of  their  survivors. 
Now,  my  dear  young  friends,   what  has  so  fre- 
quently happened   in  relation  to  so  many  others 
may  take  place  with  regard  to  some  of  you.     This 
year  you  may  be  called  to  bid  farewell  to  all  your 
earthly  prospects  and  all  your  beloved  relatives. 
The  bare  possibility  of  such  an  event  ought  to 
have  the  effect  of  engaging  your  most  serious  at- 
tention and  of  leading  you  to  immediate  prepara- 
tion.    Do  you  ask  what  preparation  is  necessary  r 
I  answer,  reconciliation  with  God  and  a  meetness 
for  the  employments  and  enjoyments  of  the  heav- 


676  COUNSELS  OF  THE  AGED. 

enly  state  Preparation  for  death  includes  repent- 
ance toward  God  for  all  our  sins,  trust  in  the  Lord 
Jesus  Christ  and  reliance  on  his  atoning  sacrifice, 
regeneration  of  heart  and  reformation  of  life;  and. 
finally,  a  lively  exercise  of  piety,  accompanied  with 
a  comfortable  assurance  of  the  divine  favour.  In 
short,  genuine  and  lively  piety  forms  the  es&€nce 
of  the  needed  preparation.  With  this  your  death 
will  be  safe  and  your  happiness  after  death  secure; 
but  to  render  a  deathbed  not  only  safe  but  com- 
fortable, you  must  have  a  strong  faith  and  clear 
evidence  that  your  sins  are  forgiven  and  that  you 
have  passed  from  death  unto  life.  Be  persuaded, 
then,  before  you  give  sleep  to  your  eyes  to  com- 
mence your  return  unto  God,  from  whom  like  lost 
sheep  you  .have  strayed.  "  Prepare  to  meet  your 
God."  "  Be  ye  also  ready,  for  in  such  an  hour  as 
ye  think  not  the  Son  of  man  cometh." 

Seek  deliverance  from  the  fear  of  death  by  a 
believing  application  to  Him  who  came  on  purpose 
to  deliver  us  from  this  bondage.  With  his  pres- 
ence and  guidance  we  need  fear  no  evil,  even  while 
passing  through  the  gloomy  valley  of  the  shadow 
of  death.  He  is  able  by  his  rod  and  his  staif  to 
comfort  us,  and  to  make  us  conquerors  over  this 
last  enemv. 


